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Heaven  and  its  Wonders 
and  Hell 

FROM    THINGS    HEARD   AND    SEEN 


BY 

EMANUEL     SWEDEN BO RG 

FIRST   PUBLISHED   IN  LATIN,    LONDON,    1758 


NEW      YORK 

AMERICAN  SWEDENBORG  PRINTING  AND  PUBLISHING 

SOCIETY 

3    WEST   TWENTY-NINTH   STREEr 

M  DCCCC 


tV,3;S^\\ 


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hi  this  editioyi,  the  heavy-faced  figures  ([2.],  [3.1,  etc?) 
inserted  2?i  the  text  indicate  the  divisions  that  are  employed 
in  Potts'  Swedenborg  Concordance. 


*** 


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If  PRINTING    k    PUBLISHING 
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TRANSLATOR'S  NOTE. 

It  might  be  inferred  from  the  title  of  this  work  that  it  deals  simply  with 
the  phenomena  of  tlie  spiritual  world  and  its  three  distinct;  regions.  But  it  will 
be  seen  that  in  its  deeper  meaning  and  purpose  it  sets  forth  the  true  rela- 
tions and  the  disordered  relations  between  man  and  man,  or  the  heavenly  life 
and  the  infernal  life  as  exhibited  in  human  experience  everywhere. 

The  same  aims  and  methods  have  been  followed  in  the  translation  of 
this  work  as  were  followed  in  tlie  translation  of  the  Divine  Providence,  and 
defined  in  the  preface  to  that  work. 

J.  C.  Acer. 


CONTENTS. 


Preface  concerning  Heaven  and  Hell  (n.  i). 

I.  The  God  of  Heaven  is  the  Lord  (n.  2-6). 

II.  It  is  the  Divine  of  the  Lord  that  makes  Heaven 
(n.  7-12). 

III.  In   Heaven  the  Divine  of  the  Lord   is   Love  to 

Him    and   Charity   towards    the    Neighbor   (n. 
13-19)- 

IV.  Heaven  is  divided  into  two  Kingdoms  (n,  20-28). 
V.  There  are  three  Heavens  (n.  29-40). 

VI.  The   Heavens   consist   of   innumerable   Societies 

(n.  41-50)- 
VII.  Each  Society  is  a   Heaven   in  smaller  form,  and 
each  Angel  in  the  smallest  form  (n.  51-58). 

VIII.  All  Heaven  in  the  aggregate  reflects  a  single 
Man  (n.  59-67). 

IX.  Each  Society  in  Heaven  reflects  a  single  Man 
(n.  68-72). 

X.  Therefore  every  Angel  is  in  a  complete  Human 
FORM  (n.  73-77)- 

XI.   It  is  FROM  the  Lord's  Divine  Human  that  Heaven 
as  a  whole  and  in  part  reflects  Man  (n.  78-86). 

Xn.  There    is    a    Correspondence    of   all   things   of 
Heaven  with  all  things  of  Man  (n.  87-102). 

Xin.  There  is  a  Correspondence  of  Heaven  with  all 
THINGS  of  the  Earth  (n.  103-115). 

XIV.  The  Sun  in  Heaven  (n.  116-125). 

XV.  Light  and  Heat  in  Heaven  (n.  126-140). 

XVI.  The  Four  Quarters  in  Heaven  (n.  141-153). 

XVII.  Changes  of  State  of  the  Angels  in   Heaven  (n. 
154-161). 

XVIII.   Time  in  Heaven  (n.  162-169). 


)  HEAVEN    AND    HELL. 

XIX.  Representatives  and  Appearances  in   Heaven 
(n.  170-176). 

XX.  The    Garments    with    which    Angels    appear 
CLOTHED  (n.  177-182). 

XXI.  The  Places  of  Abode  and  Dwellings  of  An- 
gels (n.  183-190). 

XXII.  Space  in  Heaven  (n.  191-199). 

XXIII.  The  Form  of  Heaven  which  determines  Affilia- 

tions and  Communications  there  (n.  200-212). 

XXIV.  Governments  in  Heaven  (n.  213-220). 
XXV.  Divine  Worship  in  Heaven  (n.  221-227). 

XXVI.  The    Power    of    the    Angels    of    Heaven    (n. 

228-233). 

XXVII.  The  Speech  of  Angels  (n.  234-245). 

XXVIII.  The  Speech  of  Angels  with  Man  (n.  246-257). 

XXIX.  Writings    in   Heaven  (n.  258-264). 

XXX.  The    Wisdom    of    the    Angels    of    Heaven    (n. 
(n.  265-275). 

XXXI.  The  state  of  Innocence  of  Angels  in  Heaven 
(n.  276-283). 

XXXII.  The  state  of  Peace  in  Heaven  (n.  2S4-290). 

XXXIII.  The  Conjunction  of  Heaven  with  the  Human 

Race  (n.  291-302). 

XXXIV.  Conjunction  of  Heaven  with  Man  by  means  of 

THE  Word  (n.  303-310). 

XXXV.  Heaven  and   Hell  are  from  the  Human  Race 
(n.  311-317). 

XXXVI.  The    Heathen,    or    Peoples    outside    of    the 
Church,  in  Heaven  (n.  318-328). 

XXXVII.  Little  Children  in  Heaven  (n.  329-345). 

XXXVIII.  The  Wise  and  the  Simple  in  Heaven  (n.  346-356). 

XXXIX.  The  Rich  and  the  Poor  in  Heaven  (n.  357-365). 

XL.  Marriages  in  Heaven  (n.  366-386). 

XLI.  The    Employments    of    Angels    in    Heaven    (n. 

387-394). 

XLII.  Heavenly  Joy  and  Happiness  (n.  395-414). 
XLIII.  The  Immensity  of  Heaven  (n.  415-420). 


CONTENTS. 


THE  WORLD  OF  SPIRITS. 

XLIV.  What  the  World  of  Spirits  ks  (n.  421-431). 

XLV.  In  respect  to  his  interiors  every  Man  is  a  Spikh 
(n.  432-444). 

XLVI.  The   Resuscitation   of   Man    from  the   Dead  and 
HIS  entrance  into  Eternal  Life  (n.  445-452). 

XLVIL  Man  after  Death  is  in  a  complete   Human   Form 
(n.  453-460). 

XLVHL  After  Death  man  is  possessed  of  every  Sense,  and 
OF  all  the  Memory,  Thought,  and  Affection, 
that  he  had  in  the  World,  leaving  nothing 

BEHIND   except   HIS    EARTHLY    BODY    (n.  461-469). 

XLIX.  Man  after  Death  is  such  as  his  Life  had  been  in 
THE  World  (n.  470-484). 

L.  The  Delights  of  every  one's  Life  are  changed 
AFTER  Death  into  corresponding  Delights  (n 
485-490). 

LL  The  First  State  of  Man  after  Death  (n.  491-498). 

LH.  The  Second  State  of  Man  after  Death  (n.  499-511). 

LHL  Third  State  of  Man  after  Death,  which  is  a 
state  gf  Instruction  for  those  who  enter 
Heaven  (n.  512-520). 

LIV.  No  One  enters  Heaven  by  Mercy  apart  from 
Means  (n.  521-527). 

LV.  It   is    not   so   difficult    jo    live   the   Life   that 
LEADS  TO  Heaven  as  some  believe  (n.  528-535). 


HELL. 

LVI.  The  Lord  rules  the  Hells  (n.  536-544). 

LVII.  No  one  is  cast  into   Hell   by  the  Lord;   this  is 
DONE  by  the  Spirit  himself  (n.  545-550). 

LVIII.  All  who  are  in  the  Hells  are  in  Evils  and  in 
Falsities  therefrom  derived  from  the  Loves 
OF  Self  and  of  the  World  (n.  551-565). 

LIX.  What  Hell  Fire   is,  and  what  the  Gnashing  of 
Teeth   is  (n.  566-575). 


y  .  HEAVEN   AND    HELL. 

LX.  The  Malice  and  Artifices  of  Infernal  Spirits  (n. 
576-581). 

LXI.  The   Appearance,  Situation,  and   Number   of   the 
Hells  (n.  582-588). 

LXII.  The    Equilibrium    between    Heaven   and    Hell    (n. 
589-596). 

LXIII.  By  means  of  the  Equilibrium  between  Heaven  and 
Hell  Man  is  in  Freedom  (n.  597-603). 


HEAVEN   AND    HELL, 


I*  The  Lord,  speaking  in  the  presence  of  His  disciples  of 
the  consummation  of  the  age,  which  is  the  final  period  of  the 
church,'  says,  near  the  end  of  what  he  foretells  about  its  succes- 
sive states  in  respedl  to  love  and  faith  :' 

"  Immediately  after  the  tribulation  of  those  days  the  sun  shall  be  dark- 
ened, and  the  moon  shall  not  give  her  light,  and  the  stars  shall 
fall  from  heaven,  and  the  powers  of  the  heavens  shall  be  shaken. 
And  then  shall  appear  the  sign  of  the  Son  of  man  in  heaven  ;  and 
then  shall  all  the  tribes  of  the  earth  mourn  ;  and  they  shall  see 
the  Son  of  man  coming  in  the  clouds  of  heaven  with  power  and 
great  glory.  And  He  shall  send  forth  His  angels  with  a  trumpet 
and  a  great  sound  ;  and  they  shall  gather  together  His  eledl  from 
the  four  winds,  from  the  end  of  the  heavens  even  to  the  end 
thereof  "  {Matt.  xxiv.  29-31). 

Those  who  understand  these  words  according  to  the  sense  of 
the  letter  have  no  other  belief  than  that  during  that  closing 
period,  which  is  called  the  final  judgment,  all  these  things  are  to 
occur  as  they  are  described  in  the  literal  sense,  that  is,  that  the 
sun  and  moon  will  be  darkened  and  the  stars  will  fall  from  the 
sky,  that  the  sign  of  the  Lord  will  appear  in  the  sky,  and  He 
Himself  will  be  seen  in  the  clouds,  attended  by  angels  with 
trumpets ;  and  furthermore,  as  is  foretold  elsewhere,  that  the 
whole  visible  imiverse  will  be  destroyed,  and  afterwards  a  new 
heaven  with  a  new  earth  will  come  into  being.  Such  is  the 
belief  of  most  men  in  the  church  at  the  present  day.  But  those 
who  so  believe  are  ignorant  of  the  arcana  that  lie  hid  in  every 
particular  of  the  Word.     For  in  every  particular  of  the  Word 

(references  to   the    author's  arcana    Ci^^LESTtA.) 

'  The  consummation  of  the  a^e  is  the  final  period  of  the  church  (n. 

4535.  10622). 

-The  Lord's  predictions  in  Malthezv  (xxiv.  and  xxv.),  respefting 
the  consummation  of  the  age  and  His  cominjj:,  and  the  consequent  suc- 
cessive vastation  of  the  church  and  the  final  judgment,  are  explained  in 
the  prefaces  to  chapters  xxvi-xl.  of  Genesis  (n.  3353-3356,  3486-3489. 
3650-3655,375 1  -3757, 3897-3901 ,4056-4060,4229-423 1 ,4332-4335,4422-4424, 
4635-4638,  4661-4664,  4807-4S10,  4954-4959.  5063-5071 ). 


lO  ,  HEAVEN   AND    HELL. 

there  is  an  internal  sense  which  treats  of  things  spiritual  and 
heavenly,  not  of  things  natural  and  worldly  which  are  treated 
of  in  the  sense  of  the  letter.  And  this  is  true  not  only  of  the 
[general]  meaning  of  many  expressions,  it  is  true  of  every  single 
expression.'  For  the  Word  is  written  wholly  by  correspond- 
ences,'' to  the  end  that  there  may  be  in  every  particular  an 
internal  sense.  What  that  sense  is  can  be  seen  from  all  that  has 
been  said  and  shown  about  it  in  the  A  rcafia  Ccslestia;  also  from 
quotations  gathered  from  that  work  in  the  explanation  of  The 
White  Horse  spoken  of  in  the  Apocalypse.  It  is  according  to 
that  sense  that  what  the  Lord  says  in  the  words  quoted  above 
respeding  His  coming  in  the  clouds  of  heaven  must  be  under- 
stood. The  "sun"  there  that  is  to  be  darkened  signifies  the 
Lord  in  respe6t  to  love;'  the  "moon"  the  Lord  in  respe6l  to 
faith  ;*  "  stars  "  knowledges  of  good  and  truth,  or  of  love  and 
faith  ;^  "  the  sign  of  the  Son  of  man  in  heaven  "  the  manifesta- 
tion of  Divine  truth  ;  "  the  tribes  of  the  earth"  that  shall  mourn, 
all  things  relating  to  truth  and  good  or  to  faith  and  love  f  "  the 
coming  of  the  Lord  in  the  clouds  of  heaven  with  power  and 
glory"  His  presence  in  the  Word,  and  revelation,'  "clouds"  sig- 
nifying the  sense  of  the  letter  of  the  Word,*  and  "  glory  "  the 
internal  sense  of  the  Word  ;"  "the  angels  with  a  trumpet  and 

'  In  each  and  every  particular  of  the  Word  there  is  an  internal  or 
spiritual  sense  (n.  1143,  1984,  2135,  2333,  2395,  2495,  4442,  9048,  9063, 
9086). 

''■  The  Word  is  written  wholly  by  correspondences,  and  for  this 
reason  each  thing  and  all  things  in  it  have  a  spiritual  meaning  (n. 
1404,  1408,  1409,  1540,  1619,  1659,  i7o9>  1783,  2900,  9086). 

''  In  the  Word  the  "sun"  signifies  the  Lord  in  respe6t  to  love,  and 
in  consequence  love  to  the  Lord  (n.  1529,  1837,  2441,  2495,  4060,  4696, 
70S3,  10809). 

*  In  the  Word  the  "moon"  signifies  the  Lord  in  respedl  to  faith, 
and  in  consequence  faith  in  the  Lord  (n.  1529,  1530,  2495,  4060,  4696, 
7083). 

*  In  the  Word  "stars"  signify  knowledges  of  good  and  truth  (n. 
2495,  2849,  4697). 

•^  "Tribes"  signify  all  truths  and  goods  in  the  complex,  thus  all 
things  of  faith  and  love  (n.  3858,  3926,  4060,  6335). 

'  The  coming  of  the  Lord  signifies  His  presence  in  the  Word,  and 
revelation  (n.  3900,  4060). 

*>  In  the  Word  "clouds"  signify  the  Word  in  the  letter  or  the  sense 
of  its  letter  (n.  4060,  4391,  5922,  6343,  6752,  8106,  8781,  9430,  10551, 
10574)- 

*  In  the  Word  "glory"  signifies  Divine  truth  as  it  is  in  heaven  and 


THE    (;C)D    OF    HEAVEN    IS   THE    I, OKI).  II 

^reat  voice  "  sijj^nify  heaven  as  a  source  of  Divine  truth.'  From 
the  meaninti^  ol  these  words  of  the  Lord  it  is  evident  that  at  the 
end  of  the  church,  when  there  is  no  longer  any  love,  and  conse- 
quently no  faith,  the  Lord  will  open  the  internal  meaning  of  the 
Word  and  reveal  arcana  of  heaven.  The  arcana  revealed  in  the 
following  pages  relate  to  heaven  and  hell,  and  also  to  the  life  of 
man  after  death.  The  man  of  the  church  at  this  day  knows 
scarcely  anything  about  heaven  and  hell  or  about  his  life  after 
death,  although  these  are  set  forth  and  described  in  the  Word  ; 
and  many  of  those  born  within  the  church  even  refuse  to  believe 
in  them,  sajnng  in  their  hearts,  "  Who  has  come  from  that  world 
and  told  us?"  Lest,  therefore,  such  a  spirit  of  denial,  which 
especially  prevails  with  those  who  have  much  worldly  wisdom 
should  also  infedl  and  corrupt  the  simple  in  heart  and  the  simple 
in  faith,  it  has  been  granted  me  to  associate  with  angels  and  to 
talk  with  them  as  man  with  man,  also  to  see  what  is  in  the 
heavens  and  what  is  in  the  hells,  and  this  for  thirteen  years^ 
also  from  what  I  have  thus  heard  and  seen  I  am  now  permitted 
to  describe  these,  in  the  hope  that  ignorance  may  thus  be  en- 
lightened and  unbelief  dissipated.  Such  immediate  revelation  is 
granted  at  this  day  because  this  is  what  is  meant  by  the  Coming 
of  the  Lord. 


I. 

The  God  of  Heaven  is  the  Lord. 

2«  It  must  first  be  known  who  the  God  of  heaven  is,  since 
upon  that  everything  else  depends.  Throughout  all  heaven  no 
other  than  the  Lord  alone  is  acknowledged  as  the  God  of 
heaven.     There  it  is  said,  as  He  Himself  taught, 

That  He  is  one  with  the  Father  ;  that  the  Father  is  in  Him,  and  He  in 


as  it  is  in  the  internal  sense  of  the  Word  (n.  4809,  5922,  8267,  8427,  9429, 
10574). 

'  A  "trumpet"  or  "horn"  signifies  Divine  truth  in  heaven,  and 
revealed  from  heaven  (n.  8815,  8823,  8915) ;  and  "voice"  has  the  same 
signification  (n.  6971,  9926). 


12  HEAVEN    AND    HELL. 

the  Father  ;  that  he  who  sees  Him  sees  the  Father  ;  and  that  every 
thing  that  is  holy  goes  forth  from  Him  {John  x.  30,  38  ;  xiv.  9-1 1 ; 
xvi.  13-15). 

I  have  often  talked  with  angels  on  this  subjedl,  and  they  have 
invariably  declared  that  in  heaven  they  are  unable  to  divide  the 
Divine  into  three,  because  they  know  and  perceive  that  the  Di- 
vine is  One  and  this  One  is  in  the  Lord.  They  also  declare 
that  those  of  the  church  who  come  from  this  world  having  an 
idea  of  three  Divine  beings  cannot  be  admitted  into  heaven, 
since  their  thought  wanders  from  one  Divine  being  to  another ; 
and  it  is  not  allowable  there  to  think  three  and  say  one,'  because 
in  heaven  every  one  speaks  from  his  thought,  speech  there  being* 
the  immediate  produ6l  of  the  thought,  or  the  thought  speaking.  \ 
Consequently,  those  in  this  world  who  have  divided  the  Di- 
vine into  three,  and  have  adopted  a  different  idea  of  each,  and 
have  not  made  that  idea  one  and  centred  it  in  the  Lord,  cannot 
be  received  into  heaven,  because  in  heaven  there  is  a  sharing  of 
all  thoughts,  and  therefore  if  any  one  came  thinking  three  while"^ 
saying  one  he  would  be  at  once  found  out  and  rejeded.  But  let 
it  be  known  that  all  those  who  have  not  separated  what  is  true 
from  what  is  good,  or  faith  from  love,  accept  in  the  other  life, 
when  they  have  been  taught,  the  heavenly  idea  of  the  Lord,  that 
He  is  the  God  of  the  universe.  It  is  otherwise  with  those  who 
have  separated  faith  from  life,  that  is,  who  have  not  lived  accord- 
ing to  the  precepts  of  a  true  faith. 

3«  Those  within  the  church  who  have  denied  the  Lord  and 
have  acknowledged  the  Father  only,  and  have  confirmed  them- 
selves in  that  belief,  are  not  in  heaven  ;  and  as  they  are  unable 
to  receive  any  influx  from  heaven,  where  the  Lord  alone  is  wor- 
shipped, they  gradually  lose  the  ability  to  think  what  is  true 
about  any  subjed  whatever  ;  and  finally  they  either  lose  the 
power  to  speak  or  they  talk  stupidly,  and  ramble  about  with 
their  arms  dangling  and  swinging,  as  if  weak  in  the  joints. 
Again,  those  who,  like  the  Socinians,  have  denied  the  Divinity  of 
the  Lord  and  have  acknowledged  His  Humanity  only,  are  like- 
wise not  in  heaven.  Such  are  brought  forward  a  little  towards 
the  right  and  are  let  down  into  the  deep,  and  are  thus  wholly 


'  Christians  were  explored  in  the  other  life  in  regard  to  their  idea  of 
the  one  God,  and  it  was  found  that  they  held  the  idea  of  three  Gods  (n. 
2329.  5256,  10736,  10738,  10821). 

A  Divine  trinity  in  the  Lord  is  acknowledged  in  heaven  (n.  14,  15, 
1729,  2005,  5256,  9303). 


THE  GOD  OF  HEAVEN  IS  THE  LORD.  13 

separated  from  the  rest  that  come  from  the  Christian  world.  Fin- 
ally, those  who  profess  to  believe  in  an  invisible  Divine,  which 
they  call  the  soul  of  the  universe  {Ens  umversi),  from  which  all 
things  originated,  and  who  reje<5l  all  belief  in  the  Lord,  find  out 
that  they  believe  in  no  God  ;  since  this  invisible  Divine  is  to 
them  a  property  of  nature  in  her  first  principles,  which  cannot 
be  an  obje6l  of  faith  and  love,  because  it  is  not  an  obje6l  of 
thought.'  Such  have  their  lot  among  those  called  Naturalists. 
It  is  otherwise  with  those  born  outside  the  church,  who  are 
called  the  heathen  ;  these  will  be  treated  of  hereafter. 

4.  Infants,  who  form  a  third  part  of  heaven,  are  all  initiated 
into  the  acknowledgment  and  belief  that  the  Lord  is  their 
Father,  and  afterwards  that  He  is  the  Lord  of  all,  thus  the  God 
of  heaven  and  earth.  That  children  grow  up  in  heaven  and  are 
perfected  by  means  of  knowledges,  even  to  angelic  intelligence 
and  wisdom,  will  be  seen  in  the  following  pages. 

5,  Those  who  are  of  the  church  cannot  doubt  that  the  Lord 
is  the  God  of  heaven,  for  He  Himself  taught 

That  all  things  of  the  Father  are  His  {Matt.  xi.  27  ;  yohn  xvi.  15;  xvii.  2), 
And  that  He  hath  all  power  in  heaven  and  on  earth  (Alatt.  xxviii.  18). 

He  says  "  in  heaven  and  on  earth,"  because  He  that  rules  heaven 
rules  the  earth  also,  for  the  one  depends  upon  the  other." 
"  Ruling  heaven  and  earth  "  means  to  receive  from  the  Lord 
every  good  pertaining  to  love  and  every  truth  pertaining  to  faith, 
thus  all  intelligence  and  wisdom,  and  in  consequence  all  happi- 
ness, in  a  word,  eternal  life.  This  also  the  Lord  taught  when 
He  said, 

"He  that  believeth  on  the  Son  hath  eternal  life  ;  but  he  that  believeth 
not  the  Son  shall  not  see  life  "  {yohn  iii.  36). 

Again, 

"I  am  the  resurrecflion  and  the  life  ;  he  that  believeth  on  Me,  though  he 
die  yet  shall  he  live  ;  and  whosoever  liveth  and  believeth  on  Me 
shall  never  die  "  {John  xi.  25,  26). 

And  again, 


'  A  Divine  that  is  imperceptible  by  any  idea  cannot  be  received  by 
faith  (n.  4733,  5110,  5663,  6982,  6996,  7004,  7211,  9356,  9359,  9972,  10067, 
10267). 

'^  The  entire  heaven  is  the  Lord's  (n.  2751,  7086).  He  has  all  power 
in  the  heavens  and  on  the  earths  (n.  1607,  10089,  10827).  As  the  Lord 
rules  heaven  He  rules  also  all  thinj^s  that  depend  thereon,  thus  all 
thinj^s  in  the  world  (n.  2026,  2027,  4523,  4524).  The  Lord  alone  has 
power  to  remove  the  hells,  to  withhold  from  evil  and  hold  in  good,  and 
thus  to  save  (n.  10019). 


14  HEAVEN    AND    HELL. 

"  I  am  the  way,  the  truth,  and  the  life  "  {John  xiv.  6). 

6*  There  were  certain  spirits  who  while  living  in  the  world 
had  professed  to  believe  in  the  Father  ;  but  of  the  Lord  they 
had  the  same  idea  as  of  any  other  man,  and  therefore  did  not  be- 
lieve Him  to  be  the  God  of  heaven.  For  this  reason  they  were 
permitted  to  wander  about  and  inquire  wherever  they  wished 
whether  there  were  any  other  heaven  than  the  heaven  of  the 
Lord.  They  searched  for  several  days,  but  nowhere  found  any. 
These  were  such  as  place  the  happiness  of  heaven  in  glory  and 
dominion  ;  and  as  they  were  unable  to  get  what  they  desired, 
and  were  told  that  heaven  does  not  consist  in  such  things,  they 
became  indignant,  and  would  have  a  heaven  where  they  could 
lord  it  over  others,  and  be  eminent  in  glory  like  that  in  the 
world. 


n. 

It  is  the  Divine  of  the  Lord  that  makes  Heaven. 

7»  The  angels  taken  colle6lively  are  called  heaven,  for  they 
constitute  heaven  ;  and  yet  that  which  makes  heaven  in  general 
and  in  particular  is  the  Divine  that  flows  forth  from  the  Lord 
flowing  into  the  angels  and  being  received  by  them.  And  as 
thei  Di\'ine  that  goes  forth  from  the  Lord  is  the  good  of  love 
ana  the  truth  of  faithJ  the  angels  are  angels  and  are  heaven  in 
the  measure  in  which  they  become  recipients  of  good  and  truth 
from  the  Lord. 

S*  Every  one  in  the  heavens  knows  and  believes  and  even 
perceives  that  he  wills  and  does  nothing  of  good  from  himself, 
and  that  he  thinks  and  believes  nothing  of  truth  from  him- 
self, but  only  from  the  Divine,  thus  from  the  Lord  ;  also  that  the 
good  from  himself  is  not  good,  and  the  truth  from  himself  is  not 
truth,  because  these  have  in  them  no  life  from  the  Divine. 
Moreover,  the  angels  of  the  inmost  heaven  clearly  perceive  and 
feel  the  influx,  and  the  more  of  it  they  receive  the  more  they 
seem  to  themselves  to  be  in  heaven,  because  the  more  are  they 
in  love  and  faith  and  in  the  light  of  intelligence  and  wisdom, 
and  in  heavenly  joy  therefrom  ;  and  since  all  these  go  forth 
from  the  Divine  of  the  Lord,  and  in  these  the  angels  have  their 
hea\'en,  it  is  clear  that  it  is  the  Divine  of  the  Lord,  and  not  the 


THE    DIVIXK    or    THE    LORD    MAKES    HEAVEN.  I5 

angels  or  anything  properly  their  own  that  makes  heaven.'^ 
This  is  why  heaven  is  called  in  the  Word  the  "  dwelling-place  " 
of  the  Lord  and  "  His  throne,"  and  those  who  are  there  are 
said  to  be  in  the  Lord.''  In  wiuit  manner  the  Di\'ine  goes  forth 
from  the  Lord  and  tills  heaven  will  be  told  in  what  follows. 

9.  Angels  from  their  wisdom  go  still  further.  They  say  that 
not  only  every  thing  good  and  true  is  from  the  Lord,  but  every 
thing  of  life  as  well.  They  confirm  it  by  this,  that  nothing  can 
spring  from  itself,  but  only  from  something  prior  to  itself; 
therefore  all  things  spring  from  a  F^irst,  which  they  call  the  very 
Being  (L'sse)  of  the  life  of  all  things.  And  in  like  manner  all 
things  continue  to  exist,  for  continuous  existence  is  a  ceaseless 
springing  forth,  and  whatever  is  not  held  by  means  of  intermed- 
iates in  unbroken  connection  with  the  First  instantly  dies  away 
and  is  wholly  dissipated.  They  say  also  that  there  is  but  One 
Fountain  of  life,  and  that  man's  life  is  a  rivulet  therefrom,  whicli 
if  it  did  not  unceasingly  continue  from  its  fountain  would  im- 
mediately flow  away.  [2.]  Again,  they  say  that  from  this  One 
Fountain  of  life,  which  is  the  Lord,  nothing  goes  forth  except 
Divine  good  and  Divine  truth,  and  that  each  one  is  affe6ted  by^v  f.i.'V'^'- 
these  in  accordance  with  his  .rcceptioQ^of  them,  those  who  re- 
ceive them  in  faith  and  life  finding  heaven  in  them,  while  those 
who  rejecl  them  or  stifle  them  change  them  into  hell  ;  for  they 
change  good  into  evil  and  truth  into  falsity,  thus  life  into  death. 
Again,  that  everything  of  life  is  from  the  Lord  they  confirm  by 
this :  that  all  things  in  the  uni\'erse  ha\^e  relation  to  good  and 
truth, — the  life  of  man's  -gdll,  which  is  the  life  of  his  iove,  to 
good  ;  and  the  life  of  his  uiiderstanding,  which  is  the  life  of  his 
^ith,  to  -truth  ;  and  if  everything  good  and  true  comes  from 
above  it  follows  that  every  thing  of  life  must  come  from  above. 


'  The  anjjels  of  heaven  acknowIed.y:e  all  .e:ood  to  be  from  the  Lord, 
and  nothiiif:;  from  themselves,  and  the  Lord  dwells  in  them  in  His  own, 
and  not  in  their  oun   (n.  933S,  10125,  10151,  10157). 

Therefore  in  the  Word  by  "  ansjels  "  something  of  the  Lord  is  meant 
(n.  1925,  2821,  3039,  40S5,  8192,  10528). 

Furthermore,  angels  are  called  "  gods  "  from  the  reception  of  the  Di- 
vine from  the  Lord  (n.  4295,  4402,  7268,  7873,  8192,  8301). 

Again,  all  good  that  is  good,  and  all  truth  that  is  truth,  consequently 
all  |K-ace,  love,  charity,  and  faith,  are  from  tiie  Lord  (n.  1614,  2016,  2751, 
2882,  2S83,  28^1,  2892,  2904). 

Also  all  wisdom  and  intelligence  (n.  1(^9,  112,  121,  124). 

-  Those  who  are  in  heaven  are  .said  to  be  in  the  Lord  (n.  3637, 
3638)- 


l6  '  HEAVEN   AND    HELL. 

[3.]  This  being  the  belief  of  the  angels  they  refuse  all  thanks  for 
the  good  they  do,  and  are  displeased  and  withdraw  if  any  one 
attributes  good  to  them.  They  wonder  how  any  one  can  believe 
that  he  is  wise  from  himself  or  can  do  anything  good  from  him- 
self Doing  good  for  one's  own  sake  they  do  not  call  good, 
because  it  is  done  from  self  But  doing  good  for  the  sake  of 
good  they  call  good  from  the  Divine  ;  and  this  they  say  is  the 
good  that  makes  heaven,  because  this  good  is  the  Lord.' 

10.  Such  spirits  as  have  confirmed  themselves  during  their 
life  in  the  world  in  the  belief  that  the  good  they  do  or  the  truth 
they  believe  is  from  themselves,  or  is  appropriated  to  them  as 
their  own  (which  is  the  belief  of  all  who  attach  merit  to  good 
a6lions  and  claim  righteousness  to  themselves)  are  not  received 
into  heaven.  Angels  avoid  them.  They  look  upon  them  as 
stupid  and  as  thieves ;  as  stupid  because  they  continually  have 
themselves  in  view  and  not  the  Divine  ;  and  as  thieves  because 
they  steal  from  the  Lord  what  is  His.  These  are  averse  to  the 
belief  of  heaven,  that  it  is  the  Divine  of  the  Lord  in  the  angels 
that  makes  heaven. 

11.  The  Lord  teaches  that  those  that  are  in  heaven  and  in 
the  church  are  in  the  Lord  and  the  Lord  is  in  them,  when  He 
says  : 

"Abide  in  Me  and  I  in  you.  As  the  branch  cannot  bear  fruit  of  itself 
except  it  abide  in  the  vine,  so  neither  can  ye,  except  ye  abide  in 
Me.  I  am  the  Vine,  ye  are  the  branches.  He  that  abideth  in  Me 
and  I  in  him,  the  same  beareth  much  fruit ;  for  apart  from  Me  ye 
can  do  nothing"  {John  xv.  4,  5). 

12.  From  all  this  it  can  now  be  seen  that  the  Lord  dwells 
in  the  angels  of  heaven  in  what  is  His  own,  and  thus  that  the 
Lord  is  the  all  in  all  things  of  heaven  ;  and  this  for  the  reason 
that  good  from  the  Lord  is  the  Lord  in  angels,  for  what  is  from 
the  Lord  is  the  Lord ;  consequently  heaven  to  the  angels  is 
good  from  the  Lord,  and  not  anything  of  their  own. 


'  Good  from  the  Lord  has  the  Lord  inwardly  in  it,  but  good  from 
one's  own  has  not  (n.  1802,  3951, 


WHAT   THE    LORD    IN    HEAVEN    IS.  17 


III. 


In  Heaven  the  Divine  of  the  Lord  is  Love  to  Him 
AND  Charity  towards  the  Neighbor. 

13.  The  Divine  that  goes  forth  from  the  Lord  is  called  in 
heaven  Divine  truth,  for  a  reason  that  will  presently  appear. 
This  Divine  truth  flows  into  heaven  from  the  Lord  from  His  Di- 
vine love.  The  Divine  love  and  the  Divine  truth  therefrom  are 
related  to  each  other  as  the  lire  of  the  sun  and  the  light  there- 
from in  the  world,  love  resembling  the  fire  of  the  sun,  and  truth 
therefrom  light  from   the  sun.      Moreover,   by  correspondence 

jfire  signifies  love,  and  light  truth  jgoing  forth  from  love.'  From 
this  it  is  clear  what  the  Divine  truth  that  goes  forth  from  the 
Lord's  love  is — that  in  its  essence  it  is  Divine  good  joined  to 
Divine  truth,  and  being  so  conjoined  it  vivifies  all  things  of 
heaven ;  just  as  in  the  world  when  the  sun's  heat  is  joined  to 
light  it  makes  all  things  of  the  earth  fruitful,  which  takes  place 
in  spring  and  summer.  It  is  otherwise  when  the  heat  and  light 
are  not  joined,  that  is,  when  the  light  is  cold ;  then  all  things  be- 
come torpid  and  lie  dead.  With  the  angels  this  Divine  good, 
which  is  compared  to  heat,  is  the  good  of  love ;  and  Divine 
truth,  which  is  compared  to  light,  is  that  through  which  and 
out  of  which  good  of  love  comes. 

14,  The  Divine  in  heaven  which  makes  heaven  is  love, 
because  love  is  spiritual  conjunction.  It  conjoins  angels  to  the 
Lord  and  conjoins  them  to  one  another,  so  conjoining  them 
that  in  the  Lord's  sight  they  are  all  one.  Moreover,  love  is  the 
very  being  (esse)  of  every  one's  life  ;  consequently  from  love 
both  angels  and  men  have  their  life.  Every  one  who  reflets 
can  know  that  the  inmost  vitality  of  man  is  from  love,  since  he 
grows  warm  from  the  presence  of  love  and  cold  from  its  absence, 


In  the  Word  "fire"  signifies  heavenly  love  and  infernal  love  (n. 
934,  4906,  5215). 

"  Holy  and  heavenly  fire"  signifies  Divine  love,  and  every  affedion 
that  belongs  to  that  love  (n.  034,  6314,  6S32). 

"Light"  from  fire  signifies  truth  going  forth  from  good  of  love; 
and  light  in  heaven  signifies  Divine  truth  (n.  3195,  3485,  3636,  3643, 
399:v  4302.  4413,  4415,  9548,  9684). 


I 8  HEAVEN    AND    HELL. 

and  when  deprived  of  it  he  dies.'  But  it  is  to  be  remembered 
that  the  quality  of  his  love  is  what  determines  the  quality  of 
each  one's  life. 

I5»  In  heaven  there  are  two  distinct  loves,  love  to  the  Lord 
and  love  towards  the  neighbor,  in  the  inmost  or  third  heaven' 
love  to  the  Lord,  in  the  second  or  middle  heaven  love  towards 
the  neighbor.  They  both  go  forth  from  the  Lord,  and  they  both 
make  heaven.  How  these  two  loves  are  distin6l  and  how  they 
are  conjoined  is  seen  in  heaven  in  clear  light,  but  in  the  world 
only  obscurely.  In  heaven  loving  the  Lord  does  not  mean  lov- 
ing Him  in  respeft  to  His  person,  but  it  means  loving  the  good 
that  is  from  Him  ;  and  to  love  good  is  to  will  and  do  it  from  love  ; 
and  to  love  the  neighbor  does  not  mean  loving  a  companion  in 
respe6l  to  his  person,  but  loving  the  truth  that  is  from  the  Word; 
and  to  love  truth  is  to  will  and  do  it.  This  makes  clear  that 
these  two  loves  are  distinct  as  good  and  truth  are  distinct,  and 
that  they  are  conjoined  as  good  is  conjoined  with  truth. ^  But 
this  can  scarcely  be  comprehended  by  men  unless  it  is  known 
what  love  is,  what  good  is,  and  what  the  neighbor  is.^ 

16.  I  have  repeatedly  talked  with  angels  about  this  matter- 
They  were,  astonished,  they  said,  that  men  of  the  church  do  not 
know  that  to  love  the  Lord  and  the  neighbor  is  to  love  what  is 
good  and  true,  and  to  do  this  from  the  will,  when  they  ought  to 
know  that  one  evinces  love  by  willing  and  doing  what  another 
wishes,  and  it  is  this  that  brings  reciprocal  love  and  conjunction, 
and  not  loving  another  without  doing  what  he  wishes,  which  in 
itself  is  not  loving.  They  said  also  that  the  good  that  goes 
forth  from  the  Lord  is  a  likeness  of  Him,  since  He  is  in  it : 
and  that  those  who  make  good  and  truth  to  belong  to  their  life 


'  Love  is  the  fire  of  life,  and  life  itself  is  actually  therefrom  (n.  4906, 
5071,  6032,  6314). 

2  To  love  the  Lord  and  the  neighbor  is  to  live  according  to  the  Lord's 
commandments  (n.  10143,  10153,  10310,  10578,  10648). 

^  To  love  the  neighbor  is  not  to  love  the  person,  but  to  love  that  in 
him  from  which  he  is  what  he  is,  that  is,  his  truth  and  good  (n.  502S, 
10336). 

Those  who  love  the  person,  and  not  that  in  him  from  which  he  is 
what  he  is,  love  evil  and  good  alike  (n.  3820). 

Charity  is  willing  truths  and  being  affefted  by  truths  for  the  sake  of 
truths  (n.  3876,  3877). 

Charity  towards  the  neighbor  is  doing  what  is  good,  just,  and  right, 
in  every  work  and  in  every  function  (n.  8120-8122). 


WHAT    THE    LORD    IX    HEAVKN    IS.  I9 

by  willinc^  them  and  doing  tliem  become  likenesses  of  the  Lord 
and  are  conjoined  to  Him.  VVilHng  is  loving  to  do.  That  this 
is  so  the  Lord  teaches  in  the  Word,  saying, 

"  He  that  hath  My  commandments  and  doeth  them,  he  it  is  that  loveth 
Me  ; .  . . .  and  I  will  love  him  ....  and  will  make  My  abode  with 
him"  {John  xiv.  21,  23). 

And  again, 

*'  If  ye  do  My  commandments  ye  shall  abide  in  My  love  "  {yohn  xv. 
10,  12). 

17.  All  observation  in  heaven  attests  that  the  Divine  that 
goes  forth  from  the  Lord  and  that  affe6ls  angels  and  makes 
heaven  is  lo\'e ;  for  all  who  are  in  heaven  are  forms  of  love  and 
charity,  and  appear  in  ineffable  beauty,  with  love  shining  forth 
from  their  faces  and  every  particular  of  their  life.'  Moreover, 
there  are  spiritual  spheres  of  life  emanating  from  and  surround- 
ing every  angel  and  every  spirit,  by  which  their  quality  in  re- 
spect to  the  affections  of  their  love  can  be  known,  sometimes  at 
great  distances.  For  these  spheres  ftow  forth  from  the  life  of 
one's  affe6lion  and  consequent  thought,  or  from  the  hfe  of  his 
love  and  consequent  faith.  The  spheres  that  go  forth  from  an- 
gels are  so  full  of  love  as  to  affe6l  the  inmosts  of  life  of  those 
who  are  with  them.  They  have  repeatedly  been  perceived  by 
me  and  have  thus  affe6led  me.'^  That  it  is  love  from  which 
angels  have  their  life  is  further  evident  from  the  fact  that  in  the 
other  life  every  one  turns  himself  in  accordance  with  his  love — 
those  who  are  in  love  to  the  Lord  and  in  love  towards  the 
neighbor  turning  themselves  always  to  the  Lord,  while  those 
who  are  in  love  of  self  turn  themselves  always  away  from  the 
Lord.  This  is  so,  however  their  bodies  may  turn,  since  with 
tho.se  in  that  life||spaces  conform  to  the  states  of  their  interiors, | 
likewise  quarters,  which  are  not  constant  as  they  are  in  this 
w(jrld,  but  are  determined  in  accordance  with  the  dire6lion  of 
their  faces.     And  yet  it  is  not  the  angels  that  turn  themselves 


'  An^a-!s  are  forms  of  love  and  charity  (n.  3804,  4735,  4797,  4985, 
.S199.  535*J.  9''^79.  IOI77)- 

'  A  spiritual  sphere,  which  is  a  sphere  of  the  life,  overflows  and 
pours  forth  from  everv  man,  spirit,  and  angel,  and  encompasses  tlnin 
(n.  4464,  5179,  7454,  8630). 

It  flows  from  the  life  of  their  affedion  and  consequent  thought  (n. 
2489,  4464,  6206). 


20  HEAVKN    AND    IIKI.I.. 

to  the  Lord  ;  l)ut  the  Lord  turns  to  Himself  those  that  love  to 
do  the  thinjifs  that  are  from  Him.'  Hut  more  on  this  subje6l 
hereafter,  in  the  clia])ter  on  The  Four  Quarters  in  Heaven. 

l8»  The  Divine  of  the  Lord  in  heaven  is  love,  for  the  rea- 
son that  love  is  receptive  of  all  things  of  heaven,  such  as  peace, 
intelligence,  wisdom,  and  happiness.  For  love  is  receptive 
of  each  and  all  things  that  are  in  harmony  with  it ;  it  longs 
for  them,  seeks  them,  and  drinks  them  in  as  it  were  sjiontane- 
ously,  for  it  desires  unceasingly  to  be  enriched  and  perfe6led  by 
them."  This,  too,  man  well  knows,  for  with  him  love  searches 
iis  it  were  the  stores  of  his  memory  and  draws  forth  all  things 
that  are  in  accord  with  itself,  colle6ling  and  arranging  them  in 
and  under  itself — in  itself  that  they  may  be  its  own,  and  under 
itself  that  they  may  be  its  servants ;  and  other  things  not  in  ac- 
cord with  it  it  discards  and  expels.  That  there  is  present  in 
love  every  caj)acity  for  receiving  truths  in  harmony  with  itself, 
and  a  longing  to  conjoin  them  to  itself,  has  been  made  clear  l)y 
the  fa6l  that  some  who  were  simple-minded  in  the  world  were 
taken  up  into  heaven,  and  when  they  were  with  the  angels  they 
came  into  angelic  wisdom  and  heavenly  blessedness,  and  for  the 
reason  that  they  had  loved  what  is  good  and  true  for  its  own 
sake,  and  had  implanted  it  in  their  life,  and  had  thereby  l)ecome 
capacities  for  receiving  heaven  with  all  that  is  ineffable  there. 
But  those  who  are  in  love  of  self  and  of  the  world  have  no 
capacity  for  receiving  what  is  good  and  true  ;  they  loathe  and 
rejc6l  it,  and  at  its  first  touch  and  entrance  they  flee  away  and 
associate  themselves  with  those  in  hell  who  are  in  loves  like 
their  own.  There  were  spirits  who  had  doubts  about  there  be- 
ing such  capacities  in  heavenly  love,  and  who  were  anxious  to 
know  whether  it  were  true :  whereupf)n  they  were  let  into  a 
state  of  heavenly  love,  whatever  op]iosed  being  for  the  time  re- 
moved, and  were  brought  forward  some  distance,  where  there 
was  an  angelic  heaven,  and  from  it  they  talked  with  me,  saying 


'  Spirits  and  aiiji;c'ls  turn  themselves  constantly  to  tlieir  loves,  and 
tliose  in  the  heavens  Uirn  themselves  constantly  to  the  Lord  (n.  10130, 
101H9,   10420,  10702). 

Quarters  in  the  otlier  life  are  to  each  one  in  accordance  with  the 
diretlion  of  ills  face,  and  are  thereby  determined,  otherwise  than  in  the 
world  (n.  10130,  101.S9,  10420,  10702). 

'  lumiinerahle  thinj;s  are  contained  in  love,  and  love  gathers  to  itself 
all  tliinn:s  that  are  in  harmony  with  it  (n.  2500,  2572,  3078,  3'^^9.  6323, 
749^.  775*>). 


HF.AVKN    I)IVII)i:n    INTO     lU'O    KlN<;i)()MS.  21 

tliat  ihcy  perceived  a  iiioie  iiikiioi  happiness  llian  lliey  could 
possibly  express  in  words,  and  they  lamented  greatly  that  they 
must  return  into  their  former  state.  Others  were  taken  up  into 
hi-aviMi  ;  and  the  higher  or  more  interiorly  they  were  exalted 
tlu-  more  of  intelligence  and  wisdom  were  they  admitted  into, 
such  as  enabled  them  to  perceive  what  had  before  been  incom- 
prehensible to  them.  l'"rom  this  it  is  clear  that  the  love  that 
goes  fortli  tVom  the  Lord  is  re(ei)ti\'e  of  heaven  and  all  things 
therein. 

19.  That  love  to  the  Lord  and  lo\c  towards  tlu-  neighl)or 
include  in  themselves  all  Divine  tiuths  is  made  evident  by  what 
tlie  Lord  Himself  said  of  these  two  loves  : 

"Thou  Shalt  love  . .  lliy  (iod  with  all  thy  hc.ut  and  with  all  thy  soul. 
....  This  is  the  ^jicatcst  and  fust  conunandnK'nt.  And  tlu-  second, 
like  unto  il,  is,  'lliou  shall  love  thy  ncif;lil)()i  as  thyself.  On  these 
two  commandments  lianj; .  .  the  law  and  the  prophets  "  {Matt.  xxii. 
37-4")- 

"The  law  and  the  prophets"  are  the  whole  Word,  thus  all  Di- 
vine truth. 


IV. 

Heaven  is  i:)ivii)i;i)  into   two  Kinc.doms. 

20<  As  there  are  inlinile  varieties  in  heaven,  and  no  one 
society  nor  any  one  angel  is  exa6lly  like  any  other,'  there  are  in 
heaven  general,  sj)ecific,  and  particular  divisions.  The  general 
division  is  into  two  kingdoms,  the  specific  into  three  heavens, 
and  the  particular  into  inmnnerable  societies.    Kacii  of  these  will 


'  TIrtc  is  infinite  variety,  ami  iiowlK-re  any  tliinj:;  tlu-  same  as  another 
(n.  72,^6,  9<K)2). 

Also  in  the  iu-;iveiis  there  is  iiiliiiitc  variety  (11.  6S.},  690,  ,^744,  559<*^. 
7236). 

Varieties  in  hea\cii  are  varieties  of  j^ood  (11.  3714.  4txJ5.  7236,  7833, 
7836,  9002). 

All  societies  in  the  lieavetis,  and  all  aii>;(4s  in  a  society,  are  thereby 
(lislin^;:uislu(l  from  eai  li  other  (11.  dq^,  3241,  3519,  38<.>4,  3986,  4067, 
4149,    1263,  7236,  7S33,  7H36). 

Nevertheless  lluy  are  all  niacK'  one  by  love  frotn  the  L«)rtl  (u.  457, 


22  HEAVEN    AND    HELL. 

be  treated  of  in  what  follows.  The  general  division  is  said 
to  be  into  kingdoms,  because  heaven  is  called  "  the  kingdom  of 
God." 

21.  There  are  angels  that  receive  more  interiorly  the  Divine 
that  goes  forth  from  the  Lord,  and  others  that  receive  it  less 
interiorly ;  the  former  are  called  celestial  angels,  and  the  latter 
spiritual  angels.  Because  of  this  difference  heaven  is  divided 
into  two  kingdoms,  one  called  the  Celestial  Kingdom,  the  other 
the  Spiritual  Kingdom.' 

22.  As  the  angels  that  constitute  the  celestial  kingdom  re- 
ceive the  Divine  of  the  Lord  more  interiorly  they  are  called 
the  interior  or  higher  angels ;  and  for  the  same  reason  the 
heavens  that  they  constitute  are  called  interior  and  higher 
heavens.''  They  are  called  higher  and  lower,  because  these  terms 
designate  what  is  interior  and  what  is  exterior.'^ 

23.  Those  who  are  in  the  celestial  kingdom  are  in  the  love 
called  celestial,  which  is  love  to  the  Lord.  Those  who  are  in  the 
spiritual  kingdom  are  in  the  love  called  spiritual,  which  is  charity 
towards  the  neighbor.  And  as  all  good  pertains  to  love  (for 
good  to  any  one  is  what  he  loves)  the  good  also  of  the  one 
kingdom  is  called  celestial,  and  the  good  of  the  other  spiritual. 
Evidently,  then,  the  two  kingdoms  are  distinguished  from  each 
other  in  the  same  way  as  good  of  love  to  the  Lord  is  distin- 
guished from  good  of  love  towards  the  neighbor.*  And  as  the 
good  of  love  to  the  Lord  is  an  interior  good,  and  that  love  is  in- 
terior love,  so  the  celestial  angels  are  interior  angels,  and  are 
called  higher  angels. 

24..  The  celestial  kingdom  is  called  also  the  Lord's  priestly 
kingdom,  and  in   the  Word  "  His  dwelling  place ;  "    while  the 


'  Heaven  as  a  whole  is  divided  into  two  kingdoms,  a  celestial  king- 
dom and  a  spiritual  kingdom  (n.  3887,  4138). 

The  angels  of  the  celestial  kingdom  receive  the  Divine  of  the  Lord 
in  their  voluntary  part,  thus  more  interiorly  than  the  spiritual  angels, 
who  receive  it  in  their  intellectual  part  (n.  51 13,  6367,  8521,  9936,  9995, 
10124). 

-  The  heavens  that  constitute  the  celestial  kingdom  are  called 
higher,  while  those  that  constitute  the  spiritual  kingdom  are  called 
lower  (n.  10068). 

*  Interior  things  are  portrayed  by  higher  things,  and  higher  things 
signify  interior  things  (n.  2148,  3084,  4599,  5146,  8325). 

*  The  good  of  the  celestial  kingdom  is  good  of  love  to  the  Lord,  and 
the  good  of  the  spiritual  kingdom  is  good  of  charity  towards  the  neigh- 
bor (n.  3691,  6435,  9468,  9680,  9683,  97S0). 


HEAVEN    DIVIDED    INTO    TWO    KIN(;i)OMS.  23 

spiritual  king^dom  is  called  His  royal  kingdom,  uikI  in  the  Word 
"  His  throne."  And  from  the  celestial  Divine  the  Lord  in  the 
world  was  called  "Jesus,"  while  from  the  spiritual  Divine  He 
was  called  "Christ." 

25.  The  angels  in  the  Lord's  celestial  kingdom,  from  their 
more  interior  reception  of  the  Divine  of  the  Lord,  far  excel  in 
wisdom  and  glory  the  angels  that  are  in  His  spiritual  kingdom  ; 
for  they  are  in  love  to  the  Lord,  and  consequently  are  nearer 
and  more  closely  conjoined  to  Him.'  These  angels  are  such  be- 
cause they  have  received  and  continue  to  receive  Divine  truths 
at  once  in  their  life,  and  not  first  in  memory  and  thought,  as  the 
spiritual  angels  do.  They  have  Divine  truths  written  in  their 
hearts,  and  they  perceive  them,  and  as  it  were  see  them,  in 
themselves ;  nor  do  they  ever  reason  about  them  whether  they 
are  true  or  not.*     They  are  such  as  are  descrilDcd  in  yeremiah  : 

"I  will  put  my  law  in  their  mind,  and  will  write  it  in  their  heart.   . . . 
They  shall  teach  no  more  every  one  his  friend  and  every  one  his 

brother,  saying.  Know  ye  Jehovah They  shall  know  Me,  from 

the  least  of  them  even  to  the  greatest  of  them  "  (xxxi.  33-34). 

And  they  are  called  in  Isaiah, 

"Taught  of  Jehovah"  (liv.  13). 

That  the  "  taught  of  Jehovah  "  are  those  who  are  taught  by  the 
Lord  He  Himself  teaches  in  yohn  (vi.  4.5,  46). 

26*  It  has  been  said  that  these  angels  have  wisdom  and 
glory  above  others  for  the  reason  that  they  have  received  and 
continue  to  receive  Divine  truths  at  once  in  their  life.  Such 
angels,  as  soon  as  they  hear  Divine  truths,  will  and  do  them, 
instead  of  storing  them  up  in  their  memory  and  afterwards  con- 
sidering whether  they  are  true.  They  know  at  once  by  influx 
from  the  Lord  whether  the  truth  they  hear  is  true ;  for  the 
Lord  flows  dire6lly  into  man's  willing,  but  mediately  through 
his  willing  into  his  thinking.  Or  what  is  the  same,  the  Lord 
flows  diredlly    into   good,    but    mediately    through    good    into 

'  The  celestial  angels  immeasurably  surpass  in  wisdom  the  spiritual 
angels  (n.  2718,  9995). 

Thu  nature  of  tht  distindlion  between  celestial  angels  and  spiritual 
angels  (n.  2088,  2669,  2708,  2715,  3235,  3240,  4788,  7068,  S521,  9277, 
10295). 

*  The  celestial  angels  do  not  reason  about  truths  of  faith,  because 
they  perceive  theni  in  themselves  ;  but  the  spiritual  angels  reason  about 
them  whether  they  are  true  or  not  (n.  202,  337,  597,  607,  784,  1121, 
1384,  1898,  1919,  3246,  4448,  7680,  7877,  8780,  9277,  10786). 


24  HEAVEN   AND    HELL. 

truth.'  That  is  called  good  which  belongs  to  the  will  and  action 
therefrom,  while  that  is  called  truth  that  belongs  to  the  memory 
and  to  the  thought  therefrom.  Moreover,  every  truth  is  changed 
into  good  and  implanted  in  love  as  soon  as  it  enters  into  the 
will  ;  but  so  long  as  truth  remains  in  the  memory  and  in  the 
thought  therefrom  it  does  not  become  good,  nor  does  it  live, 
nor  is  it  appropriated  to  man,  since  man  is  a  man  from  his  will 
and  understanding  therefrom,  and  not  from  his  understanding 
separated  from  his  will.^ 

27.  Because  of  this  difference  between  the  angels  of  the 
celestial  kingdom  and  the  angels  of  the  spiritual  kingdom  they 
are  not  together,  and  have  no  intercourse  with  each  other.  They 
are  able  to  communicate  only  through  intermediate  angelic 
societies,  which  are  called  celestial-spiritual.  Through  these  the 
celestial  kingdom  flows  into  the  spiritual  f  and  from  this  it 
comes  to  pass  that  although  heaven  is  divided  into  two  king- 
doms it  nevertheless  makes  one.  The  Lord  always  provides 
such  intermediate  angels  through  whom  there  is  communication 
and  conjun6tion. 

28.  As  the  angels  of  these  two  kingdoms  will  be  fully 
treated  of  in  what  follows,  particulars  are  here  omitted. 

'  The  Lord's  influx  is  iato  good  and  through  good  into  truth,  and 
not  the  reverse;  thus  into  the  will  and  through  that  into  the  under- 
standing, and  not  the  reverse  (n.  5482,  5649,  6027,  8685,  8701,  10153). 

^  The  will  of  man  is  the  very  being  {esse)  of  his  life,  and  the  recept- 
acle of  the  good  of  love,  while  his  understanding  is  the  outgo  {ejrtsiere) 
of  his  life  therefrom,  and  the  receptacle  of  the  truth  and  good  of  faith 
(n.  3619,  5002,  9282). 

Thus  the  will's  life  is  the  chief  life  of  man,  and  the  life  of  the  un- 
derstanding goes  forth  therefrom  (n.  585,  590,  3619,  7342,  8885,  9282, 
iCK)76,  10109,  loiio). 

Whatever  is  received  by  the  will  comes  to  be  of  the  life,  and  is  ap- 
propriated to  man  (n.  3161,  9386,  9393). 

Man  is  a  man  from  his  will  and  his  understanding  therefrom  (n.  891 1, 
9069,  9071,  10076,  10109,  loiio). 

Moreover,  every  one  who  wills  and  understands  rightly  is  loved  and 
valued  by  others,  while  he  that  understands  rightly  and  does  not  will 
rightly  is  rejected  and  despised  (n.  8911,  10076). 

Also,  after  death  man  remains  such  as  his  will  and  his  understanding 
therefrom  have  been,  while  the  things  that  pertain  to  the  understanding 
and  not  also  to  the  will  vanish,  because  they  are  not  in  the  man  (n. 
9069,  9071,  9282,  9386,  10153). 

^  Between  the  two  kingdoms  there  is  communication  and  conjunction 
by  means  of  angelic  societies  which  are  called  celestial-spiritual  (n. 
4047,  6435,  S796,  8802). 

The  influx  of  the  Lord  through  the  celestial  kingdom  into  the  spirit- 
ual (n.  3969,  6366). 


THERE  ARE  THREE  HEAVENS.  25 

V. 

There  are  Three  Heavens. 

29*  There  are  three  heavens,  entirely  distindl  from  each 
other,  an  inmost  or  third,  a  middle  or  second,  and  an  outmost 
or  first.  These  have  the  same  order  and  relation  to  each  other 
as  the  highest  part  of  man,  or  his  head,  the  middle  part,  or 
body,  and  the  lowest,  or  feet ;  or  as  the  upper,  the  middle,  and 
the  lower  stories  of  a  house.  In  the  same  order  is  the  Divine 
that  goes  forth  and  descends  from  the  Lord ;  consequently 
heaven,  from  the  necessity  of  order,  is  threefold. 

30.  The  interiors  of  man,  which  belong  to  his  mind  and 
disposition,  are  also  in  like  order.  He  has  an  inmost,  a  middle, 
and  an  outmost  part ;  for  when  man  was  created  all  things  of 
Divine  order  were  brought  together  in  him,  so  that  he  became 
Divine  order  in  form,  and  consequently  a  heaven  in  miniature.* 
For  this  reason  man,  as  regards  his  interiors,  has  communication 
with  the  heavens  and  comes  after  death  among  the  angels, 
either  among  those  of  the  inmost,  or  of  the  middle,  or  of  the 
outmost  heaven,  in  accordance  with  his  reception  of  Divine  good 
and  truth  from  the  Lord  during  his  life  in  the  world. 

31.  The  Divine  that  flows  in  from  the  Lord  and  is  received 
in  the  third  or  inmost  heaven  is  called  celestial,  and  in  conse- 
quence the  angels  there  are  called  celestial  angels  ;  the  Divine 
that  flows  in  from  the  Lord  and  is  received  in  the  second  or 
middle  heaven  is  called  spiritual,  and  in  consequence  the  angels 
there  are  called  spiritual  angels  ;  while  the  Divine  that  flows  in 
from  the  Lord  and  is  received  in  the  outmost  or  first  heaven  is 


'  All  thinj^s  of  Divine  order  are  brought  together  in  man,  and  by 
creation  man  is  Divine  order  in  form  (n.  3628,  4219,  4220,  4223,  4523, 
4524.  51 14,  516S,  6013,  6057,  6605.  6626,  9706,  10156,  10472). 

In  man  the  internal  man  was  formed  after  the  image  of  heaven,  and 
the  external  after  the  image  of  the  world,  and  this  is  why  man  was 
called  by  the  ancients  a  microcosm  (n.  3628,  4523,  51 15,  6013,  6057,9279, 
9706,  10156,  10472). 

Thus  man  in  resped  to  his  interiors  is  by  creation  a  heaven  in  least 
form  after  the  image  of  the  greatest;  and  such  also  man  becomes  when 
he  has  been  created  anew  or  regenerated  by  the  Lord  (11.  911,  1900,  1928, 
3624-3631,  3634,  3884.  4041,  4279,  4523,  4524,  4625,  6013,  6057,' 9279] 
9632). 


26  HEAVEN    AND    HELL. 

called  natural ;  but  as  the  natural  of  that  heaven,  unlike  the 
natural  of  the  world,  has  the  spmtual  and  the  celestial  within  it, 
that  heaven  is  called  the  spiritual-  and  the  celestial-natural,  and 
in  consequence  the  angels  there  are  called  spiritual-natural  and 
celestial-natural.'  Those  who  receive  influx  from  the  middle  or 
second  heaven,  which  is  the  spiritual  heaven,  are  called  spiritual- 
natural  ;  and  those  who  receive  influx  from  the  third  or  inmost 
heaven,  which  is  the  celestial  heaven,  are  called  celestial-natural. 
The  spiritual-natural  angels  and  the  celestial-natural  angels  are 
distinct  from  each  other ;  nevertheless  they  constitute  one 
heaven,  because  they  are  in  the  same  degree. 

32.  In  each  heaven  there  is  an  internal  and  an  external ; 
those  in  the  internal  are  called  internal  angels,  while  those  in 
the  external  are  called  external  angels.  The  internal  and  the 
external  in  the  heavens,  or  in  each  heaven,  hold  the  same  re- 
lation as  the  voluntary  and  intelledlual  in  man — the  internal  cor- 
responding to  the  voluntary,  and  the  external  to  the  intellectual. 
Every  thing  voluntary  has  its  intellectual ;  one  cannot  exist  with- 
out the  other.  The  voluntary  may  be  compared  to  a  flame  and 
the  intelle6lual  to  the  light  therefrom. 

33,  Let  it  be  clearly  understood  that  with  the  angels  it  is 
the  interiors  that  cause  them  to  be  in  one  heaven  or  another; 
for  as  their  interiors  are  more  open  to  the  Lord  they  are  in  a 
more  interior  heaven.  There  are  three  degrees  of  interiors  in 
each  angel  and  spirit,  as  well  as  in  man.  Those  in  whom  the 
third  degree  is  opened  are  in  the  inmost  heaven  Those  in 
whom  the  second  degree  is  opened,  or  only  the  first,  are  in  the 
middle  or  in  the  outmost  heaven.  The  interiors  are  opened  by 
reception  of  Divine  good  and  Divine  truth.  Those  who  are 
affected  by  Divine  truths  and  admit  them  at  once  into  the  life, 
thus  into  their  wills  and  into  a6lion  therefrom,  are  in  the  inmost 
or  third  heaven,  and  have  their  place  there  in  accordance  with 
their  reception  of  good  from  afifecftion  for  truth.  Those  who  do 
not  admit  truths  at  once  into  the  will  but  into  the  memory,  and 


'  There  are  three  heavens,  inmost,  middle,  and  outmost,  or  third, 
second,  and  first  (n.  684,  9594.  10270). 

Goods  therein  follow  also  in  triple  order  (n.  4938,  4939,  9992,  10005, 
100T7). 

The  good  of  the  inmost  or  third  heaven  is  called  celestial,  the  good 
of  the  middle  or  second  is  called  spiritual,  and  the  good  of  the  outmost 
or  first,  spiritual-natural  (n.  4279,  4286,  4938,  4939,  9992,  10005,  10017, 
10068). 


THKRI-:    ARK    THRKK    HKAVENS.  2"] 

thence  into  the  understanding,  and  from  the  understanding  will 
and  do  them,  are  in  the  middle  or  second  heaven.  Those  who 
live  morally  and  who  believe  in  a  Divine,  and  who  care  very- 
little  about  being  taught,  are  in  the  outmost  or  first  heaven.' 
From  this  it  is  clear  that  the  states  of  the  interiors  are  what 
make  heaven,  and  that  heaven  is  within  one,  and  not  outside  of 
him ;  as  the  Lord  teaches  when  he  sa}-s, 

"The  kingdom  of  God  cometh  not  with  observation,  neither  shall  they 
say,  Lo  here,  or  Lo  there  ;  for  behold  the  kingdom  of  God  ye 
have  within  you"  {Luke  xvii.  20,  21). 

34.  Furthermore,  all  perfeclion  increases  towards  interiors 
and  decreases  towards  exteriors,  since  interiors  are  nearer  to  the 
Divine,  and  are  in  themselves  purer,  while  exteriors  are  more 
remote  from  the  Divine  and  are  in  themselves  grosser.^  Intelli- 
gence, wisdom,  love,  everything  good  and  the  resulting  happi- 
ness, are  what  constitute  angelic  perfection  ;  but  not  happiness 
apart  from  these,  for  such  happiness  is  external  and  not  internal. 
Because  in  the  angels  of  the  inmost  heaven  the  interiors  have 
been  opened  in  the  third  degree  their  perfection  immeasurably 
surpasses  the  perfe6lion  of  angels  in  the  middle  heaven,  whose 
interiors  have  been  opened  in  the  second  degree.  So  the  per- 
fedlion  of  these  angels  exceeds  in  like  measure  the  perfe6lion  of 
angels  of  the  outmost  heaven. 

35,  Because  of  this  distindlion  an  angel  of  one  heaven 
cannot  go  among  the  angels  of  another  heaven,  that  is,  no  one 
can  ascend  from  a  lower  heaven  and  no  one  can  descend  from  a 
higher  heaven.  One  ascending  from  a  lower  heaven  is  seized 
with  a  distress  even  to  anguish,  and  is  unable  to  see  those  to 
whom  he  comes,  still  lesato  talk  with  them  ;  while  one  descending 
from  a  higher  heaven  is  deprived  of  his  wisdom,  stammers  in 


'  There  are  as  many  degrees  of  life  in  man  as  there  are  heavens,  and 
these  are  opened  after  death  in  accordance  with  his  life  (n.  3747,  9594). 

Heaven  is  in  man  (n.  3884). 

Tiierefore  he  that  has  received  heaven  into  himself  in  the  world, 
comes  into  heaven  after  death  (n.  10717). 

"  Interiors  are  more  perfect  because  nearer  to  the  Divine  (n.  3405, 
5146,  5147). 

In  the  internal  there  are  thousands  and  thousands  of  things  that  ap- 
pear in  the  external  as  one  general  thing  (n.  5707).  » 

As  far  as  man  is  raised  from  externals  towards  interiors,  so  far  he 
comes  into  light  and  thus  into  intelligence,  and  the  elevation  is  like 
rising  out  of  a  cloud  into  clearness  (n.  4598,  6183,  6313). 


28  •  HEAVEN    AND    HELL. 

his  speech,  and  gives  up  in  despair.  There  were  some  from  the 
outmost  heaven  who  had  not  yet  been  taught  that  the  interiors 
of  angels  are  what  constitute  heaven,  and  who  beheved  that 
they  might  come  into  a  higher  heavenly  happiness  by  simply 
gaining  access  to  a  heaven  where  higher  angels  are.  These 
were  permitted  to  enter  among  such  angels.  But  when  they 
were  there  they  could  see  no  one,  however  much  they  searched, 
although  there  was  a  great  multitude  present ;  for  the  interiors 
of  the  new  comers  not  having  been  opened  in  the  same  degree 
as  the  interiors  of  the  angels  there,  their  sight  was  not  so  opened. 
Presently  they  were  seized  with  such  anguish  of  heart  that  they 
scarcely  knew  whether  they  were  alive  or  not.  Therefore  they 
hastily  betook  themselves  to  the  heaven  from  which  they  came, 
glad  to  get  back  among  their  like,  and  pledging  themselves  that 
they  would  no  longer  covet  higher  things  than  were  in  agree- 
ment with  their  life.  Again,  I  have  seen  some  let  down  from  a 
higher  heaven ;  and  these  were  deprived  of  their  wisdom  until 
they  no  longer  knew  what  their  own  heaven  was.  It  is  other- 
wise when,  as  is  often  done,  angels  are  raised  up  by  the  Lord 
out  of  a  lower  heaven  into  a  higher  that  they  may  behold  its 
glory ;  for  then  they  are  prepared  beforehand,  and  are  encom- 
passed by  intermediate  angels,  through  whom  they  have  com- 
munication with  those  they  come  among.  From  all  this  it  is 
plain  that  the  three  heavens  are  entirely  distind  from  each 
other. 

36.  Those,  however,  who  are  in  the  same  heaven  can 
affiliate  with  any  who  are  there  ;  but  the  delights  of  such  affili- 
ation are  measured  by  the  kinships  of  good  they  have  come 
into ;  of  which  more  will  be  said  in  the  following  chapters. 

37.  But  although  the  heavens  are  So  distind;  that  there  can 
be  no  companionship  between  the  angels  of  one  heaven  and  the 
angels  of  another,  still  the  Lord  joins  all  the  heavens  together 
by  both  dired  and  mediate  influ.x — dired  from  Himself  into  all 
the  heavens,  and  mediate  from  one  heaven  into  another.'  He 
thus  makes  the  three  heavens  to  be  one,  and  all  to  be  in  such 


*  Influx  from  the  Lord  is  dired  from  Himself  and  also  mediate 
through  one  heaven  into  another,  and  in  like  manner  into  man's  in- 
teriors (n.  6063,  6307,  6472,  9682,  9683). 

Direft  influx  of  the  Divine  from  the  Lord  (n.  6058,  6474-6478,  8717, 
8728). 

Mediate  influx  through  the  spiritual  world  into  the  natural  world  (n. 
4067,  6982,  6985,  6996). 


THERE  ARE  THREE  HEAVENS.  29. 

conne6iion  from  the  First  to  the  Last  that  nothing  unconne(5led 
is  possible.  Whatever  is  not  connecfted  through  intermediates 
with  the  First  can  have  no  permanent  existence,  but  is  dissi- 
pated and  becomes  nothing.' 

38.  Only  he  who  knows  how  degrees  are  related  to  Divine 
order  can  compreiiend  how  the  heavens  are  distin6t,  or  even 
what  is  meant  by  the  internal  and  the  external  man.  Most  men 
in  the  world  have  no  other  idea  of  what  is  interior  and  what  is 
exterior,  or  of  what  is  higher  and  what  is  lower,  than  as  some- 
thing continuous,  or  coherent  by  continuity,  from  purer  to 
grosser.  But  the  relation  of  what  is  interior  to  what  is  exterior 
is  discrete,  not  continuous.  Degrees  are  of  two  kinds,  those 
that  are  continuous  and  those  that  are  not.  Continuous  degrees 
are  related  like  the  degrees  of  the  waning  of  a  light  from  its 
bright  blaze  to  darkness,  or  like  the  degrees  of  the  decrease  of 
vision  from  objedls  in  the  light  to  those  in  the  shade,  or  like 
degrees  of  purity  in  the  atmosphere  from  its  bottom  upwards- 
These  degrees  are  determined  by  distance.  [2.]  On  the  other 
hand,  degrees  that  are  not  continuous,  but  discrete,  are  distin 
guished  like  prior  and  posterior,  like  cause  and  effe<5l,  or  like- 
what  produces  and  what  is  produced.  Whoever  looks  into  the 
matter  will  see  that  in  each  thing  and  all  things  in  the  whole 
world,  whatever  they  are,  there  are  such  degrees  of  producing 
and  compounding,  that  is,  from  one  a  second,  and  from  that  a 
third,  and  so  on.  [3.1  Until  one  has  acquired  a  perception  of 
these  degrees  he  cannot  possibly  understand  the  differences  be- 
tween the  heavens,  nor  between  the  interior  and  exterior  facul- 
ties of  man,  nor  the  difference  between  the  spiritual  world  and 
the  natural  world,  nor  between  the  spirit  of  man  and  his  body. 
So  neither  can  he  understand  the  nature  and  source  of  corre- 
spondences and  representations,  or  the  nature  of  influx.  Sensual 
men  do  not  apprehend  these  differences,  for  they  make  increase 
and  decrease,  even  according  to  these  degrees,  to  be  continuous, 
and  are  therefore  unable  to  conceive  of  what  is  spiritual  other- 
wise than  as  a  purer  natural.  And  in  consequence  they  remain 
outside  of  and  a  great  way  off  from  intelligence.^ 

'  All  thinp;s  spring  from  things  prior  to  themselves,  thus  from  a  First, 
and  in  h'ke  manner  subsist,  because  subsistence  is  unceasing  springing 
forth  ;  therefore  nothing  unconneded  is  possible  (n.  3626-3628,  3648, 
4523,  4524,  6040,  6056). 

'^  Things  interior  and  things  exterior  are  not  continuous,  but  distind 


30  HEAVEN    AND    HELL. 

39.  Finally,  a  certain  arcanum  rcspeding;  the  angels  of  the 
three  heavens,  which  has  not  hitherto  come  into  any  one's  mind, 
because  degrees  have  not  been  understood,  may  be  related.  In 
every  angel  and  in  every  man  there  is  an  inmost  or  highest  de- 
gree, or  an  inmost  or  highest  something,  into  which  the  Divine 
of  the  Lord  first  or  most  dire6lly  flows,  and  from  which  it  dis- 
poses the  other  interiors  in  him  that  succeed  in  accordance 
with  the  degrees  of  order.  This  inmost  or  highest  degree  may 
be  called  the  entrance  of  the  Lord  to  the  angel  or  man,  and 
His  veriest  dwelling-place  in  them.  It  is  by  virtue  of  this  in- 
most or  highest  that  a  man  is  a  man,  and  is  distinguished  from 
the  animals,  which  do  not  have  it.  From  this  it  is  that  man, 
unlike  the  animals,  is  capable,  in  respecl  to  all  his  interiors 
which  pertain  to  his  mind  and  disposition,  of  being  raised  up 
by  the  Lord  to  Himself,  of  believing  in  the  Lord,  of  being 
moved  by  love  to  the  Lord,  and  thereby  beholding  Him,  and 
of  receiving  intelligence  and  wisdom,  and  speaking  from  reason. 
Also,  it  is  by  virtue  of  this  that  he  lives  to  eternity.  But  what 
is  arranged  and  provided  by  the  Lord  in  this  inmost  does  not 
distinctly  fall  into  the  perception  of  any  angel,  because  it  is 
above  his  thought  and  transcends  his  wisdom. 

40.  These  are  now  the  general  truths  respecting  the  three 
heavens ;  but  in  what  follows  the  three  heavens  will  be  particu- 
larly treated  of. 


VI. 

The  Heavens  consist  of  innumerable  Societies. 

41.   The  angels   of  each   heaven  are  not   together  in  one 
place,  but  are  divided  into  larger  and  smaller  societies  in  ac- 


and  discrete  according  to  degrees,  and  each  degree  lias  its  bounds  ( n. 
3691,  51 14,  5145,  8603,  10099). 

One  thing  is  formed  from  anotlier,  and  tlie  things  so  formed  are  not 
continuously  purer  and  grosser  (n.  6326,  6465). 

Until  the  difference  between  what  is  interior  and  what  is  exterior  ac- 
cording to  such  degrees  is  perceived,  neither  the  internal  and  external 
man  nor  the  interior  and  exterior  heavens  can  be  clearly  understood  (n. 
5146,  6465,  10099,  loiSi). 


IXMMKRABLE    SOCIETIES    IX     IIEAVKN'.  3I 

cordance  with  the  differences  of  good  of  love  and  faith  in  which 
they  are,  those  who  are  in  Hke  good  forming  a  single  society. 
Goods  in  the  heavens  are  in  infinite  variety,  and  each  angel  is 
as  it  were  his  own  good.' 

42,  Moreover,  the  angelic  societies  in  the  heavens  are  at  a 
distance  from  each  other  as  their  goods  differ  in  general  and  in 
particular.  For  in  the  spiritual  world  the  only  ground  of  dis- 
tance is  difference  in  the  state  of  interiors,  thus  in  the  heavens 
difference  in  the  states  of  love,  those  who  differ  much  being  far 
apart,  and  those  who  differ  but  little  being  but  little  apart,  and 
likeness  causing  them  to  be  together.^ 

43.  All  who  are  in  the  same  society  are  arranged  in  like 
manner  in  respecl  to  each  other ;  those  who  are  more  perfedt, 
that  is,  who  excel  in  good,  thus  in  love,  wisdom,  and  intelli- 
gence, being  in  the  middle ;  those  who  are  less  pre-eminent  be- 
ing round  about  at  a  distance  in  accordance  with  the  decrease 
of  their  perfe6lion.  The  arrangement  is  like  light  diminishing 
from  the  middle  to  the  circumference,  those  who  are  in  the 
middle  being  in  the  greatest  light,  and  those  towards  the  cir- 
cumference in  less  and  less. 

44,  Like  are  drawn  spontaneously  as  it  were  to  their  like ; 
for  with  their  like  they  are  as  if  with  their  own  and  at  home, 
but  with  others  they  are  as  if  with  strangers  and  abroad  ;  also 
when  with  their  like  they  are  in  their  freedom,  and  consequently 
in  every  delight  of  life. 

45.  All  this  makes  clear  that  all  in  the  heavens  are  affili- 


'  There  is  infinite  variety,  and  never  any  thin<j  the  same  with  any 
other  (n.  7236,  9002). 

So  in  the  heavens  there  is  infinite  variety  (n.  6S4,  690,  3744,  ssg'"^. 
7236). 

Varieties  in  the  heavens,  which  are  infinite,  are  varieties  of  <?ood  (n. 
3744.  4005,  7236,  7833.  7836,  9002).  .,  ,  ,    . 

These  varieties  exist  throuj^h  truths,  which  are  maniroid,  trom  which 
is  each  one's  ^^[ood  (n.  3470,  3804,  4149,  6917,  7236). 

It  is  because  of  this  tliat  all  tiie  societies  in  the  lieavens,  and  all 
angels  in  a  society,  are  distinct  from  each  other  (n.  690,  3241,  3519,  3S04, 
3986,  4067,  4149.  4263,  7236,  7833,  7836). 

Nevertheless  they  all  make  one  through  love  from  the  Lord  (n.  457, 
3986). 

'  All  the  societies  of  heaven  have  a  constant  position  in  accordance 
with  the  differences  of  their  state  of  life,  thus  in  accordance  with  the 
differences  of  love  and  faith  (n.  1274,  3638,  3639). 

Wonderhil  things  in  the  other  life,  that  is,  in  the  spiritual  world,  re- 
specting distance,  situation,  place,  space  and  time  (.n.  1273- 1277). 


32  HEAVEN  AND  HELL. 

ated  by  good,  and  are  arranged  according  to  the  quality  of  the 
good.  Nevertheless  it  is  not  the  angels  who  thus  affiliate  them- 
selves, but  the  Lord,  from  whom  the  good  is.  The  Lord  leads 
them,  conjoins  and  separates  them,  and  preserves  them  in  free- 
dom proportionate  to  their  good.  Thus  He  holds  every  one 
in  the  life  of  his  love  and  faith,  of  his  intelligence  and  wisdom, 
and  the  resulting  happiness.' 

4.6.  Again,  all  who  are  in  like  good,  even  though  they 
have  never  seen  each  other  before,  know  each  other,  just  as 
men  in  the  world  do  their  kinsmen,  near  relations,  and  friends  ; 
and  for  the  reason  that  in  the  other  life  there  are  none  but  spir- 
itual kinships,  relationships,  and  friendships,  thus  such  as  spring 
from  love  and  faith.''  This  it  has  sometimes  been  granted  me  to 
see,  when  I  have  been  in  the  spirit,  and  thus  withdrawn  from 
the  body,  and  in  the  society  of  angels.  Some  of  those  I  then 
saw  seemed  as  if  I  had  known  them  from  childhood,  but  others 
as  if  not  known  at  all.  Those  whom  I  seemed  to  have  known 
from  childhood  were  such  as  were  in  a  state  similar  to  that  of 
my  spirit ;  but  those  who  seemed  unknown  were  in  a  dissimilar 
state. 

47«  All  who  form  the  same  angelic  society  resemble  each 
other  in  countenance  in  a  general  way,  but  not  in  particulars. 
How  these  general  resemblances  are  related  to  differences  in 
particulars  can  in  some  measure  be  seen  from  like  things  in  the 
world.  It  is  well  known  that  with  every  race  there  is  a  certain 
general  resemblance  of  face  and  eyes,  by  which  it  is  known  and 
distinguished  from  all  other  races.  This  is  still  more  true  of  dif- 
ferent families.  In  the  heavens  this  is  much  more  clearly  seen,  be- 
cause there  all  the  interior  affe6tions  appear  in  and  shine  forth  from 
the  face,  for  there  the  face  is  the  external  and  representative  form 
of  those  affedtions.     No  one  there  can  have  any  other  face  than 


'  All  freedom  pertains  to  love  and  affe6lion,  since  what  a  man  loves, 
that  he  does  freely  (n.  2870,  3158,  8987,  8990,  9585,  9591). 

Because  freedom  pertains  to  love,  every  one's  life  and  delight  is 
therefrom  (n.  2873). 

Nothing  appears  as  one's  own,  except  what  is  from  his  freedom  (n. 
2880). 

The  veriest  freedom  is  to  be  led  by  the  Lord,  because  one  is  thus  led 
by  the  love  of  good  and  truth  (n.  892,  905,  2872,  2886,  2S90-2892,  9096, 
9586-9591)- 

^  All  nearness,  relationships,  conne<5tions,  and  as  it  were  ties  of  blood, 
in  heaven  are  from  good  and  in  accordance  with  its  agreements  and 
differences  (n.  685,  917,  1394,  2739,  3612,  3815,  4121). 


INNUMERABLE   SOCIETIES    IN    HEAVEN.  33 

that  of  his  own  affedions.  It  was  also  shown  how  this  p^eneral 
likeness  is  varied  in  particulars  with  individuals  in  the  same  so- 
ciety. A  face  like  an  angel's  appeared  to  me,  which  was  varied 
to  express  such  afifedions  for  good  and  truth  as  are  in  those 
who  belong  to  the  same  society.  These  changes  went  on  for  a 
long  time,  and  I  noticed  that  the  same  face  in  general  continued 
as  a  ground  work,  all  besides  being  what  was  derived  and  i)ro- 
duced  from  that.  Thus  by  means  of  this  face  the  affedions  of 
the  whole  society  were  exhibited,  whereby  the  faces  of  those  in 
it  are  varied.  For,  as  has  been  said  above,  the  faces  of  angels 
are  the  forms  of  their  interiors,  thus  of  the  afifedions  that  belong 
to  their  love  and  faith. 

48.  From  this  it  also  comes  to  pass  that  an  angel  who  ex- 
cels in  wisdom  instandy  sees  the  quality  of  another  from  his 
face.  In  heaven  no  one  can  conceal  his  interiors  by  his  expres- 
sion, or  feign,  or  in  any  way  deceive  and  mislead  by  craft  or 
hypocrisy.  There  are  hypocrites  who  are  expert  in  disguising 
their  interiors  and  fashioning  their  exteriors  into  the  form  of 
that  good  in  w  hich  those  are  who  belong  to  a  society,  and  who 
thus  make  themselves  appear  angels  of  light ;  and  these  some- 
times insinuate  themselves  into  a  society  ;  but  they  cannot  stay 
there  long,  for  they  begin  to  suffer  inward  pain  and  torture,  to 
grow  livid  in  the  face,  and  to  become  as  it  were  lifeless.  These 
changes  arise  from  the  contrariety  of  the  life  that  flows  in  and 
affeds  them.  Therefore  they  quickly  cast  themselves  down  into 
hell  where  their  like  are,  and  no  longer  want  to  ascend.  These 
are  such  as  are  meant  by  the  man  found  among  the  invited 
guests  at  the  feast  not  clothed  with  a  wedding  garment,  who 
was  cast  out  into  outer  darkness  {Matt.  xxii.  11,  seq.). 

49.  All  the  societies  of  heaven  have  communication  with 
one  another,  though  not  by  open  intercourse.  Few  go  out  of 
their  own  society  into  another,  for  going  out  of  their  own  society 
is  like  going  away  from  themselves  or  from  their  own  life,  and 
passing  into  another  life  which  is  less  congenial.  But  all  the  so- 
cieties communicate  by  an  extension  of  the  sphere  that  goes 
forth  from  the  life  of  each.  This  sphere  of  the  hfe  is  the  sphere 
of  the  affedions  of  love  and  faith.  This  sphere  extends  itself 
far  and  wide  into  the  surrounding  societies,  and  farther  and 
wider  in  proportion  as  the  affedions  are  the  more  interior  and 
perfed.'     In  the  measure  of  that  extension  do  the  angels  have 

'  A  spiritual  sphere,  which  is  the  sphere  of  life,  flows  out  from  every 
man,  spirit,  and  angel,  and  encompasses  them  (n.  4464,  5179,  7454,  8630). 


34  '  HEAVEN   AND    HELL. 

intelligence  and  wisdom.  Those  that  are  in  the  inmost  heaven 
and  in  the  middle  of  it  have  extension  into  the  entire  heavens ; 
thus  there  is  a  sharing  of  all  in  heaven  with  each  one,  and  of 
each  one  with  all.'  But  this  extension  will  be  considered  more 
fully  hereafter,  where  the  form  of  heaven  in  accord  with  which 
the  angelic  societies  are  arranged,  and  also  the  wisdom  and  in- 
telligence of  angels,  will  be  treated  of,  for  in  accordance  with 
that  form  all  extension  of  afife6lions  and  thoughts  proceeds. 

50.  It  has  been  said  above  that  in  the  heavens  there  are 
larger  and  smaller  societies.  The  larger  consist  of  myriads 
of  angels,  the  smaller  of  some  thousands,  and  the  least  of  some 
hundreds.  There  are  also  some  that  dwell  apart,  house  by 
house  as  it  were,  and  family  by  family.  Although  these  live  in 
this  scattered  way,  they  are  arranged  in  order  like  those  who 
live  in  societies,  the  wiser  in  the  middle  and  the  more  simple  in 
the  borders.  Such  are  more  dire6lly  under  the  Divine  auspices 
of  the  Lord,  and  are  the  best  of  the  angels. 


VII. 


Each   Society   is  a   Heaven   in  a   smaller  form,   and 
EACH  Angel  in  the  smallest  form. 

51.  Each  society  is  a  heaven  in  a  smaller  form,  and  each 
angel  in  the  smallest  form,  because  it  is  the  good  of  love  and  of 
faith  that  makes  heaven,  and  this  good  is  in  each  society  of 
heaven  and  in  each  angel  of  a  society.  It  does  not  matter  that 
this  good  everywhere  differs  and  varies,  it  is  still  the  good 
of  heaven  ;  and  there  is  no  difference  except  that  heaven  has 
one  quality  here  and  another  there.     So  when  any  one  is  raised 


It  flows  forth  from  the  life  of  their  affeftion  and  thought  (n.  24S9, 
4464,  6206). 

These  spheres  extend  themselves  far  into  angelic  societies  in  accord- 
ance with  the  quality  and  quantity  of  their  good  (n.  6598-6612,  S063, 
8794.8797)- 

'  In  the  heavens  a  sharing  of  all  goods  is  possible  because  heavenly 
love  shares  with  another  everything  that  is  its  own  (n.  549,  550,  1390, 
1391.  1399.  10^30,  10723). 


EACH    SOCIETY    A    HEAVEN    IN    A    SMALLER    FORM.  35 

up  into  any  society  of  heaven  he  is  said  to  come  into  heaven  ; 
and  those  who  are  there  are  said  to  be  in  heaven,  and  each  one 
in  his  own.  This  is  known  to  all  in  the  other  life ;  consequently 
those  standing  outside  of  or  beneath  heaven,  when  they  see  at 
a  distance  companies  of  angels,  say  that  heaven  is  in  this  or 
that  place.  It  is  comparatively  like  civil  and  military  officers 
and  attendants  in  a  royal  palace  or  castle,  who,  although  dwell- 
ing apart  in  their  own  quarters  or  chambers  above  and  below, 
are  yet  in  the  same  palace  or  castle,  each  in  his  own  position  in 
the  royal  service.  This  makes  evident  the  meaning  of  the 
Lord's  words,  that 

In  His  Father's  house  arc  many  abiding  places  {John  xiv.  2)  ; 

also  what  is  meant  by 

"  The  dwelling  places  of  heaven,"  and  "  the  heavens  of  heavens,"  in  the 
prophets. 

52.  That  each  society  is  a  heaven  in  a  smaller  form  can  be 
seen  from  this  also,  that  each  society  there  has  a  heavenly  form 
like  that  of  heaven  as  a  whole.  In  the  whole  heavens  those 
who  are  superior  to  the  rest  are  in  the  middle,  with  the  less  ex- 
cellent round  about,  in  a  decreasing  order  even  to  the  borders 
(as  stated  in  a  preceding  chapter,  n.  43).  It  can  be  seen  also 
from  this,  that  the  Lord  directs  all  in  the  whole  heaven  as  if 
they  were  a  single  angel ;  and  the  same  is  true  of  all  in  each 
society  ;  and  as  a  consequence  an  entire  angelic  society  some- 
times appears  in  angelic  form  like  a  single  angel,  as  I  have  been 
permitted  by  the  Lord  to  see.  Moreover,  when  the  Lord  ap- 
pears in  the  mid.st  of  the  angels  He  does  not  appear  as  one  sur- 
rounded by  a  multitude,  but  they  appear  as  a  one,  in  an  angelic 
form.  This  is  why  the  Lord  is  called  "  an  angel  "  in  the  Word, 
and  an  entire  society  is  so  called.  "Michael,"  "Gabriel,"  and 
"  Raphael  "  are  no  other  than  angelic  societies  .so  named  from 
their  function.' 

53.  As  an  entire  society  is  a  heaven  in  a  smaller  form,  so 
an  angel  is  a  heaven  in  the  smallest  form.     For  heaven  is  not 


'  hi  the  Word  the  Lord  is  called  an  angel  (n.  6280,  6831,  8192, 
9303 ) . 

A  whole  angelic  society  is  called  an  angel,  and  Michael  and  Raphael 
are  angelic  societies,  so  called  from  their  fundions  (n.  8192). 

The  societies  of  heaven  and  the  angels  liave  no  names,  but  are  dis- 
tinguished by  the  quality  of  their  good,  and  by  tlie  idea  of  it  (n.  1705, 
1754)- 


36  HEAVEN    AND    HELL. 

outside  of  the  angel,  but  is  within  him,  since  the  things  within 
him  which  belong  to  his  mind  are  arranged  into  the  form  of 
heaven,  thus  for  the  reception  of  all  things  of  heaven  that  are 
outside  of  him.  These  he  receives  according  to  the  quality  of 
the  good  that  is  in  him  from  the  Lord.  It  is  from  this  that  an 
angel  is  a  heaven. 

54.  It  can  in  no  sense  be  said  that  heaven  is  outside  of  any- 
one ;  it  is  witliin  him.  For  it  is  in  accordance  with  the  heaven 
that  is  within  him  that  each  angel  receives  the  heaven  that  is  out- 
side of  him.  This  makes  clear  how  greatly  misled  is  he  who  be- 
lieves that  to  come  into  heaven  is  simply  to  be  taken  up  among 
angels,  without  regard  to  what  one's  interior  life  may  be,  thus 
that  heaven  is  granted  to  each  one  by  mercy  apart  from  means  ;' 
when,  in  fa6l,  unless  heaven  is  within  one,  nothing  of  the  heaven 
that  is  outside  can  flow  in  and  be  received.  There  are  many 
spirits  who  have  this  idea.  Because  of  this  belief  they  have 
been  taken  up  into  heaven ;  but  when  they  came  there,  because 
their  interior  life  was  contrary  to  the  angelic  life,  their  intel- 
le6lual  faculties  became  blinded  until  they  became  like  fools ; 
and  they  began  to  be  tortured  in  their  voluntary  faculties  until 
they  became  like  madmen.  In  a  word,  if  those  that  have  lived 
wickedly  come  into  heaven  they  gasp  for  breath  and  writhe 
about,  like  fishes  out  of  water  in  the  air,  or  like  animals  in  ether 
in  an  airpump  when  the  air  has  been  exhausted.  From  this  it 
can  be  seen  that  heaven  is  not  outside  of  a  man,  but  within 
him.^ 

55.  As  every  one  receives  the  heaven  that  is  outside  of 
him  in  accordance  with  the  quality  of  the  heaven  that  is  within 
him,  so  in  like  manner  does  every  one  receive  the  Lord,  since 
it  is  the  Divine  of  the  Lord  that  makes  heaven.  And  for  this 
reason  when  the  Lord  becomes  manifestly  present  in  any  society 
His  appearance  there  is  in  accord  with  the  quality  of  the  good 
in  which  the  society  is,  thus  not  the  same  in  one  society  as  in 

'  Heaven  is  not  granted  from  mercy  apart  from  means,  but  in  accord- 
ance with  the  Hfe  ;  yet  everything  of  the  Hfe  by  which  man  is  led  to 
heaven  by  the  Lord  belongs  to  mercy  ;  this  is  what  is  meant  by  mercy 
(n.  5057,  10659).  .  ,  ,  , 

If  heaven  were  granted  from  mercy  apart  from  means  it  would  be 
granted  to  all  (n.  2401). 

About  some  evil  spirits  cast  down  from  heaven  who  believed  that 
heaven  was  granted  to  every  one  from  mercy  apart  from  means  (n. 
4226). 

^  Heaven  is  in  man  (n.  3884). 


EACH    SOCIETY    A    HEAVEN    IN    A   SMALLER    FORM.  37 

another.  Tliis  diversity  is  not  in  the  Lord  ;  it  is  in  the  angels 
who  behold  Him  from  their  own  good,  and  thus  in  accordance 
with  their  good.  And  they  are  affe<5led  by  His  appearance  in 
accordance  with  the  quality  of  their  love,  those  who  love  Him 
inmostly  being  inmostly  affe6led,  and  those  who  love  Him  less 
being  less  affe6led  ;  while  the  evil  who  are  outside  of  heaven  are 
tortured  by  His  presence.  When  the  Lord  is  seen  in  any 
society  He  is  seen  as  an  angel,  but  is  distinguished  from  others 
by  the  Divine  that  shines  through. 

56.  Again,  heaven  is  where  the  Lord  is  acknowledged,  be- 
lieved in,  and  loved.  Variety  in  worship  of  the  Lord  from  the 
variety  of  good  in  different  societies  is  not  harmful,  but  bene- 
ficial, for  the  perfe6lion  of  heaven  is  therefrom.  This  can 
scarcely  be  made  clear  to  the  comprehension  without  employing 
terms  that  are  in  common  use  in  the  learned  world,  and  show- 
ing by  means  of  these  how  unity,  that  it  may  be  perfe6l,  must 
be  formed  from  variety.  Every  whole  exists  from  various  parts, 
since  a  whole  without  constituents  is  not  anything ;  it  has  no 
form,  and  therefore  no  quality.  But  when  a  whole  exists  from 
various  parts,  and  the  various  parts  are  in  a  perfe6l  form,  in 
which  each  attaches  itself  like  a  congenial  friend  to  another  in 
series,  then  the  quality  also  is  perfe6l.  So  heaven  is  a  whole 
from  various  parts  arranged  in  a  most  perfect  form  ;  for  the 
heavenly  form  is  the  most  perfe6l  of  all  forms.  That  this  is  the 
ground  of  all  perfe6lion  is  evident  from  the  nature  of  all  that  is 
beautiful,  pleasant,  and  agreeable,  by  which  the  senses  and  the 
mind  are  affe6led  ;  for  these  qualities  spring  and  flow  from  no 
other  source  than  the  concert  and  harmony  of  many  concordant 
and  congenial  parts,  either  co-existing  in  order  or  following  in 
order,  and  never  from  a  whole  without  such  parts.  From  this 
is  the  saying  that  variety  giv^es  delight ;  and  the  nature  of 
variety,  as  is  known,  is  what  determines  the  delight.  From  all 
this  it  can  be  seen  as  in  a  mirror  how  perfe6lion  comes  from 
variety  even  in  heaven.  For  from  the  things  that  exist  in  the 
natural  world  the  things  of  the  spiritual  world  can  be  seen 
as  in  a  mirror,' 


'  Every  whole  is  from  the  harmony  and  concert  of  many  parts. 
Otiierwise  it  has  no  quality  (n.  457). 

From  this  the  entire  heaven  is  a  whole  (n.  457). 

And  for  the  reason  lliat  all  there  have  regard  to  one  end,  which  is 
the  Lord  (n.  9S2SJ. 


38  HEAVEN    AND    HELL. 

57»  What  has  been  said  of  heaven  may  be  said  also  of  the 
church,  for  the  church  is  the  Lord's  heaven  on  earth.  There 
are  many  churches,  each  one  of  which  is  called  a  church,  and 
so  far  as  the  good  of  love  and  faith  reigns  therein  is  a  church. 
Here,  too,  the  Lord  out  of  various  parts  forms  a  unity,  that  is,  one 
church  out  of  many  churches.'  And  the  same  may  be  said  of 
the  man  of  the  church  in  particular  that  is  said  of  the  church 
in  general,  namely,  that  the  church  is  within  man  and  not  out- 
side of  him  ;  and  that  every  man  is  a  church  in  whom  the  Lord 
is  present  in  the  good  of  love  and  of  faith."  Again,  the  same 
may  be  said  of  a  man  that  has  the  church  in  him  as  of  an 
angel  that  has  heaven  in  him,  namely,  that  he  is  a  church  in 
the  smallest  form,  as  an  angel  is  a  heaven  in  the  smallest  form  ; 
and  furthermore  that  a  man  that  has  the  church  in  him,  equally 
with  an  angel,  is  a  heaven.  For  man  was  created  that  he  might 
come  into  heaven  and  become  an  angel ;  consequently  he  that 
has  good  from  the  Lord  is  a  man-angel.'  What  man  has  in 
common  with  an  angel  and  what  he  has  in  contrast  with  the 
angels  may  be  mentioned.  It  is  granted  to  man,  equally  with 
the  angel,  to  have  his  interiors  conformed  to  the  image  of 
heaven,  and  to  become,  so  far  as  he  is  in  the  good  of  love  and 
faith,  an  image  of  heaven.  But  it  is  granted  to  man  and  not  to 
angels  to  have  his  exteriors  conform  to  the  image  of  the  world  ; 
and  so  far  as  he  is  in  good  to  have  the  world  in  him  subordinated 
to  heaven  and  made  to  serve  heaven.''      And  then  the  Lord  is 


'  If  good  were  the  charadleristic  and  essential  of  the  church,  and  not 
truth  apart  from  good,  the  church  would  be  one  (n.  1285,  1316,  29S2, 
3267,3445,3451,  3452). 

From  good  all  churches  make  one  church  before  the  Lord  (n.  7396, 
9276). 

*  The  church  is  in  man,  and  not  outside  of  him,  and  the  church  in 
general  is  made  up  of  men  that  have  the  church  in  them  (n.  3884, 
[6637]). 

*  A  man  who  is  a  church  is  a  heaven  in  the  smallest  form  after  the 
image  of  the  greatest,  because  his  interiors,  which  belong  to  his  mind, 
are  arranged  after  the  form  of  heaven,  and  consequently  for  reception 
of  all  things  of  heaven  (n.  911,  1900,  1928,  3624-3631,  3634,  3884,  4041, 
4279,  4523,  4524,  4625,  6013,  6057,  9279,  9632). 

*  Man  has  an  internal  and  an  external ;  his  internal  is  formed  by 
creation  after  the  image  of  heaven,  and  his  external  after  the  image  of 
the  world  ;  and  for  this  reason  man  was  called  by  the  ancients  a  micro- 
cosm (n.  3628,  4523,  4524,  51 15,  6013,  6057,  9279,  9706,  10156,  10472). 

Therefore  man  was  created  to  have  the  world  in  him  serve  heaven, 


EACH    SOCIETY    A    HEAVEN    IN    A    SMALLER    FORM.  39 

present  in  him  both  in  the  world  and  in  heaven  just  as  if  he 
were  in  his  heaven.  For  the  Lord  is  in  His  Divine  order  in 
both  worlds,  since  God  is  order.' 

58.  Finally  it  should  be  said  that  he  who  has  heaven  in 
himself  has  it  not  only  in  the  largest  or  most  general  things 
pertaining  to  him  but  also  in  every  least  or  particular  thing,  and 
that  these  least  things  repeat  in  an  image  the  greatest.  This 
comes  from  the  facl  that  every  one  is  his  own  love,  and  is  such 
as  his  ruling  love  is.  That  which  reigns  flows  into  particulars 
and  arranges  them,  and  every  where  induces  a  likeness  of  itself.'' 
In  the  heavens  love  to  the  Lord  is  the  ruling  love,  for  there  the 
Lord  is  loved  above  all  things.  Hence  the  Lord  there  is  the 
All-in-all,  flowing  into  all  and  each,  arranging  them,  clothing 
them  with  a  likeness  of  Himself,  and  making  it  to  be  heaven 
wherever  He  is.  This  is  what  makes  an  angel  to  be  a  heaven 
in  the  smallest  form,  a  society  to  be  a  heaven  in  a  larger  form, 
and  all  the  societies  taken  together  a  heaven  in  the  largest  form. 
That  the  Divine  of  the  Lord  is  what  makes  heaven,  and  that 
He  is  the  All-in-all,  may  be  seen  above  (n.  7-12). 


and  tliis  takes  place  with  the  ijood  ;  but  it  is  the  reverse  with  the  evil,  in 
whom  heaven  serves  the  world  (n.  9278,  9283). 

'  The  Lord  is  order,  since  the  Divine  good  and  trutii  that  go  forth 
from  the  Lord  make  order  (n.  1728,  1919,  201 1,  2258,  51 10,  5703,  8988, 
10336,  10619). 

Divine  truths  are  laws  of  order  (n.  2447,  7995). 

So  far  as  a  man  Uves  according  to  order,  that  is,  so  far  as  he  lives  in 
good  in  accordance  with  Divine  truths,  he  is  a  man,  and  the  church  and 
heaven  are  in  him  (n.  4839,  6605,  85i3[,  8547] ). 

'■*  The  ruling  or  dominant  love  with  every  one  is  in  eacli  thing  and  all 
things  of  his  life,  thus  in  each  thing  and  all  things  of  his  thought  and 
will  (n.  6159,  7648,  8067,  8853). 

Man  is  such  as  is  the  ruling  quality  of  his  life  (n.  987,  1040,  1568, 
3570.  6571,  6935,  6938,  8853-8858,  10076,  10109,  loiio,  102S4). 

When  love  and  faith  rule  they  are  in  all  the  particulars  of  man's  life, 
although  he  does  not  know  it  (n.  8856,  8864,  8865). 


40  HEAVEN   AND    HELL. 

VIII. 

All  Heaven  in  the  aggregate  reflects  a  single  Man. 

59.  That  heaven  in  its  whole  complex  refleds  a  single 
man  is  an  arcanum  hitherto  unknown  in  the  world,  but  fully 
recognized  in  the  heavens.  To  know  this  and  the  specific  and 
particular  things  relating  to  it  is  the  chief  thing  in  the  intelli- 
gence of  the  angels  there,  and  on  it  many  things  depend  which 
without  it  as  a  general  principle  would  not  enter  distindly  and 
clearly  into  the  ideas  of  their  minds.  Knowing  that  all  the 
heavens  with  their  societies  refledl  a  single  man  they  call  hea- 
ven the  Greatest  Man  and  the  Divine  Man ;' — Divine  because  it 
is  the  Divine  of  the  Lord  that  makes  heaven  (see  above,  n. 
7-12). 

6o»  That  into  such  a  form  and  image  celestial  and  spirit- 
ual things  are  arranged  and  joined  cannot  be  seen  by  those 
who  have  no  right  idea  of  spiritual  and  heavenly  things.  Such 
think  that  the  earthy  and  material  things  of  which  man's  out- 
most nature  is  composed  are  what  make  the  man ;  and  that 
apart  from  these  man  is  not  a  man.  But  let  them  know  that  it 
is  not  from  these  that  man  is  a  man,  but  from  his  ability  to  un- 
derstand what  is  true  and  to  will  what  is  good.  Such  under- 
standing and  willing  are  the  spiritual  and  celestial  things  of 
which  man  is  made.  Moreover,  it  is  acknowledged  that  every 
one's  quality  is  determined  by  the  quality  of  his  understanding 
and  will ;  and  it  can  also  be  seen  that  his  earthly  body  is  formed 
to  serve  the  understanding  and  the  will  in  the  world,  and  to 
skilfully  accomplish  their  uses  in  the  outmost  sphere  of  nature. 
For  this  reason  the  body  by  itself  can  do  nothing,  but  is  moved 
always  in  entire  subservience  to  the  bidding  of  the  understand- 
ing and  will,  even  to  the  extent  that  whatever  a  man  thinks  he 
speaks  with  his  tongue  and  lips,  and  whatever  he  wills  he  does 
with  his  body  and  limbs,  and  thus  the  understanding  and  the 
will  are  what  a6i:,  while  the  body  by  itself  does  nothing.  Evi- 
dently, then,  the  things  of  the  understanding  and  will  are  what 


'  Heaven  in  the  whole  complex  appears  in  form  like  a  man,  and  for 
this  reason  heaven  is  called  the  Greatest  Man  (n.  2996,  2998,  3624-3649, 
3741-3745,4625). 


ALL    HEAVEN'    REFLECTS    A   SINGLE    MAN.  41 

make  man  ;  and  as  these  a6l  into  the  minute  particulars  ot  the 
body,  as  what  is  internal  into  what  is  external,  they  must  be  in 
the  same  form,  and  on  this  account  man  is  called  an  internal  or 
spiritual  man.  Heaven  is  such  a  man  in  its  greatest  and  most 
perfc(5l  form. 

61.  Such  being  the  angelic  idea  of  man,  the  angels  give  no 
thought  to  what  a  man  does  with  his  body,  but  only  to  the 
will  from  which  the  body  a<5ls.  This  they  call  the  man  himself, 
and  the  understanding  they  call  the  man  in  the  measure  in 
which  it  a(5ls  in  unison  with  the  will.' 

62.  The  angels,  it  is  true,  do  not  see  heaven  in  its  whole 
complex  in  the  human  form,  for  heaven  as  a  whole  does  not 
come  within  the  view  of  any  angel ;  but  remote  societies,  consist- 
ing of  many  thousands  of  angels,  they  sometimes  see  as  a  one 
in  the  human  form ;  and  from  a  society,  as  from  a  part, 
they  draw  their  conclusion  as  to  the  general,  which  is  heaven. 
For  in  the  most  perfect  forms  generals  are  like  the  parts,  and 
parts  are  like  the  generals,  with  simply  such  a  difference  as  there 
is  between  like  things  of  greater  or  less  magnitude ;  conse- 
quently, as  the  angels  claim,  since  the  Divine  from  what  is  in- 
most or  highest  sees  all  things,  so  in  the  Lord's  sight  heaven  as 
a  whole  must  be  in  the  human  form. 

63.  Such  being  the  form  of  heaven,  it  is  ruled  by  the  Lord 
as  a  single  man  is  ruled,  thus  as  a  one.  For  although  man,  as 
we  know,  consists  of  an  innumerable  variety  of  parts,  not  only 
as  a  whole  but  also  in  each  part — as  a  whole,  of  members, 
organs,  and  viscera ;  and  in  each  part,  of  series  of  fibres,  nerves, 
and  blood-vessels,  thus  of  members  within  members,  and  of 
parts  within  parts — nevertheless,  when  he  adls  he  a6ls  as  a 
single  man.  Such  likewise  is  heaven  under  the  auspices  and  di- 
rection of  the  Lord. 

64.  So  many  different  things  in  man  a6l  as  a  one,  because 
there  is  no  least  thing  in  him  that  does  not  do  something  for 
the  general  welfare  and  perform  some  use.  The  general  per- 
forms a  use  for  its  parts,  and  the  parts  for  the  general,  for  the 


'  The  will  of  man  is  the  very  beiiifj  (essi-)  of  his  life,  and  his  under- 
standing is  the  outgo  (exish-r,-)  of  Ilis  life  therefrom  (n.  3619,  5002,  9282). 

The  chief  life  of  man  is  the  life  of  his  will,  and  from  that  the  life  of 
the  understanding  proceeds  (n.  585,  590,  3619,  7342,  8885,  9282,  10076, 
10109,  loiio). 

Man  is  man  by  virtue  of  his  will  and  his  understanding  therefrom  (n. 
8911,9069,9071,  10076,  10109,  loiio). 


42  •  HEAVEN   AND    HELL. 

general  is  composed  of  the  parts  and  the  parts  constitute  the 
general ;  therefore  they  provide  for  each  other,  have  regard  for 
each  other,  and  are  joined  together  in  such  a  form  that  each 
thing  and  all  things  have  reference  to  the  general  and  its  good  ; 
thus  it  is  that  they  a.6i  as  one.  [2.]  In'  the  heavens  there  are 
like  affiliations.  Those  there  are  conjoined  according  to  uses  in 
a  like  form  ;  and  consequently  those  who  do  not  perform  uses 
for  the  common  good  are  cast  out  of  heaven  as  something 
heterogeneous.  To  perform  use  is  to  will  well  to  others  for  the 
sake  of  the  common  good  ;  but  to  will  well  to  others  not  for 
the  sake  of  the  common  good  but  for  the  sake  of  self  is  not  to 
perform  use.  These  latter  are  such  as  love  themselves  supreme- 
ly, while  the  former  are  such  as  love  the  Lord  supremely. 
Thus  it  is  that  those  who  are  in  heaven  a6l  as  a  one ;  and  this 
they  do  from  the  Lord,  not  from  themselves,  for  they  look  to 
Him  as  the  Only  One,  the  source  of  all  things,  and  they  regard 
His  kingdom  as  the  general,  the  good  of  which  is  to  be  sought. 
This  is  what  is  meant  by  the  Lord's  words, 

"  Seek  first  the  kingdom  of  God  and  His  righteousness,  and  all  things 
....  shall  be  added  unto  you  "  {A/atL  vi.  33). 

"To  seek  His  righteousness"  means  to  seek  His  good.'  [3.] 
Those  who  in  the  world  love  their  country's  good  more  than 
their  own,  and  their  neighbor's  good  as  their  own,  in  the  other 
life  love  and  seek  the  Lord's  kingdom  ;  for  there  the  Lord's 
kingdom  takes  the  place  of  country  ;  and  those  who  love  doing 
good  to  others,  not  with  self  as  an  end  but  with  good  as  an  end, 
love  the  neighbor  ;  for  in  heaven  good  is  the  neighbor.'^  All 
such  are  in  the  Greatest  Man,  that  is,  heaven. 

65.  As  the  whole  heaven  refleds  a  single  man,  and  is  a 
Divine  spiritual  man  in  the  largest  form,  even  in  figure,  so 
heaven  like  a  man  is  arranged  into  members  and  parts,  and 
these  are  similarly  named.  Moreover,  angels  know  in  what 
member  this  or  that  society  is.     This  society,  they  say,  is  in  the 

'  In  the  Word  "righteousness"  is  predicated  of  good,  and  "judg- 
ment" of  truth  ;  therefore  "to  do  righteousness  and  judgment  "  is  to 
do  what  is  good  and  true  (n.  2235,  9857). 

*  In  the  highest  sense  the  Lord  is  the  neighbor  ;  consequently  to  love 
the  Lord  is  to  love  that  which  is  from  Him,  that  is,  to  love  good  and 
truth,  because  the  Lord  is  in  every  thing  that  is  from  Him  (n.  2425, 
3419,  6706,  6711,  6819,  6823,  8123). 

Therefore  all  good  that  is  from  the  Lord  is  the  neighbor,  and  to  will 
and  do  that  good  is  to  love  the  neighbor  (n.  5028,  10336). 


EACH    SOCIKTV    IX    HKAVKX    RKILECTS    A    SINGLE    MAN.        43 

head  or  in  a  certain  province  of  the  head,  that  in  the  breast 
or  in  a  certain  province  of  the  breast,  that  in  the  loins  or 
in  a  certain  province  of  the  loins,  and  so  on.  In  general,  the 
highest  or  third  heaven  forms  the  head  down  to  the  neck  ;  the 
middle  or  second  heaven  forms  the  breast  down  to  the  loins  and 
knees ;  the  lowest  or  first  heaven  forms  the  feet  down  to  the 
soles,  also  the  arms  down  to  the  fingers.  For  the  arms  and 
hands  belong  to  the  lowest  parts  of  man,  although  at  the  sides. 
This  again  indicates  why  there  are  three  heavens. 

66.  The  spirits  that  are  beneath  heaven  are  greatly  aston- 
ished when  they  hear  that  heaven  is  not  only  above  but  below, 
for  they  have  the  same  idea  as  men  in  the  world,  that  heaven  is 
simply  above,  and  do  not  know  that  the  arrangement  of  the 
heavens  is  like  the  arrangement  of  the  members,  organs,  and 
viscera  in  man,  some  of  which  are  above  and  some  below  ;  or 
like  the  arrangement  of  the  parts  in  each  of  the  members, 
organs,  and  viscera,  some  of  which  are  within  and  some  without. 
Hence  their  confused  notions  about  heaven. 

67.  These  things  about  heaven  as  the  Greatest  Man  are  set 
forth,  because  what  follows  in  regard  to  heaven  cannot  be  at  all 
comprehended  until  these  things  are  known,  neither  can  there 
be  any  clear  idea  of  the  form  of  heaven,  of  the  conjun6lion 
of  the  Lord  with  heaven,  of  the  conjun6tion  of  heaven  with 
man,  of  the  influx  of  the  spiritual  world  into  the  natural,  or  any 
idea  at  all  of  correspondence — subje<5ls  to  be  treated  of  in  their 
j)roper  order  in  what  now  follows.  To  throw  some  light  on  these 
subjects,  therefore,  the  above  has  been  premised. 


IX. 

Each  Society  in  Heaven  reflects  a  single  Man. 

68*  I  have  frequently  been  permitted  to  see  that  each 
society  of  heaven  refle6ls  a  single  man,  and  is  in  the  likeness 
of  a  man.  There  was  a  society  into  which  many  had  insinuated 
themselves  who  knew  how  to  counterfeit  angels  of  light.  These 
were  hypocrites.    When  these  were  being  separated  from  the  an- 


44  HEAVEN   AND    HELL. 

gels  I  saw  that  the  entire  society  appeared  at  first  like  a  single 
indistin6l  body,  then  by  degrees  in  a  human  form,  but  still  indis- 
tindlly,  and  at  last  clearly  as  a  man.  Those  that  were  in  that  man 
and  made  up  the  man  were  such  as  were  in  the  good  of  that 
society  ;  the  others  who  were  not  in  the  man  and  did  not  make 
up  the  man  were  hypocrites ;  these  were  cast  out  and  the  former 
were  retained ;  and  thus  a  separation  was  effe<5led.  Hypocrites 
are  such  as  talk  well  and  do  well,  but  have  regard  to  themselves 
in  everything.  They  talk  as  angels  do  about  the  Lord,  heaven, 
love,  and  heavenly  life,  and  also  aft  rightly,  that  their  condu6l 
may  be  in  harmony  with  their  professions.  But  they  have  other 
thoughts ;  they  believe  nothing ;  and  they  wish  good  to  none 
but  themselves.  Their  doing  good  is  for  the  sake  of  self,  or  if 
for  the  sake  of  others  it  is  only  for  the  appearance,  and  thus 
still  for  the  sake  of  self. 

69*  I  have  also  been  permitted  to  see  that  an  entire  angelic 
society,  with  the  Lord  visibly  present,  appears  as  a  one  in  the 
human  form.  There  appeared  on  high  towards  the  east  some- 
thing like  a  cloud,  from  white  becoming  red,  and  with  little  stars 
round  about,  which  was  descending ;  and  as  it  gradually  de- 
scended it  became  brighter,  and  at  last  appeared  in  a  perfeft 
human  form.  The  little  stars  round  about  the  cloud  were  angels, 
who  so  appeared  by  virtue  of  light  from  the  Lord. 

70.  It  must  be  understood  that  although  all  in  a  heavenly 
society  when  seen  together  as  one  appear  in  the  likeness  of  a 
man  ;  yet  no  one  society  is  just  such  a  man  as  another.  Soci- 
eties differ  from  one  another  like  the  faces  of  different  individuals 
of  the  same  family,  for  the  reason  given  above  (n.  47),  that  is, 
they  differ  as  the  good  in  which  they  are,  and  which  determines 
their  form,  differs.  The  societies  of  the  inmost  or  highest  heaven, 
and  in  the  centre  there,  are  those  that  appear  in  the  most  perfedl 
and  beautiful  human  form. 

71.  It  is  worthy  of  mention  that  the  greater  the  number  in 
any  society  in  heaven,  and  the  more  these  make  a  one,  the  more 
perfeft  is  its  human  form,  for  variety  arranged  in  a  heavenly 
form  is  what  constitutes  perfe6lion,  as  has  been  shown  above 
(n.  56)  ;  and  number  gives  variety.  Moreover,  every  society  of 
heaven  increases  in  number  daily,  and  as  it  increases  it  becomes 
more  perfe6t.  Thus  not  only  the  society  becomes  more  perfeft, 
but  also  heaven  in  general,  because  it  is  made  up  of  societies. 
As  heaven  gains  in   perfe6lion  by   increase  of  numbers,   it   is 


EVERY    AN(}EI.    IN    A    COMPLETE    Hl.MAX    FORM,  45 

evident  how  mistaken  those  are  who  believe  that  heaven  may  be 
closed  by  becoming  full ;  for  the  opposite  is  true,  that  it  w  ill 
never  be  closed,  but  is  perfed^ed  by  greater  and  greater  fulness. 
Therefore,  the  angels  desire  nothing  so  much  as  to  have  new 
angel  guests  come  to  them. 

72.  Each  society,  when  viewed  as  a  whole,  appears  as  a 
man,  for  the  reason  that  heaven  as  a  whole  so  appears  (as  has 
been  shown  in  the  preceding  chapter)  ;  moreover,  in  the  most 
perfe6l  form,  such  as  the  form  of  heaven  is,  there  is  a  likeness 
of  the  parts  to  the  whole,  and  of  lesser  forms  to  the  greater. 
The  lesser  forms  and  parts  of  heaven  are  the  societies  of  which 
it  consists,  which  are  heavens  in  lesser  form  (see  51-58).  This 
likeness  is  perpetual  because  in  the  heavens  the  goods  of  all  are 
from  a  single  love,  that  is,  from  a  single  origin.  The  single 
love,  which  is  the  origin  of  the  good  of  all  in  heaven,  is  love  to 
tlie  Lord  from  the  Lord.  It  is  from  this  that  the  entire  heaven 
in  general,  each  society  less  generally,  and  each  angel  in  par- 
ticular, is  a  likeness  of  the  Lord,  as  has  been  shown  above 
(n.  58). 


X. 

Therefore  every  Angei.  is  in  a  complete  Human  Form. 

73*  ^^  the  two  preceding  chapters  it  has  been  shown  that 
heaven  in  its  whole  complex,  and  also  each  society  in  heaven, 
reflects  a  single  man.  From  the  sequence  of  reasons  there  set 
forth  it  follows  that  this  is  equally  true  of  each  angel.  As 
heaven  is  a  man  in  largest  form,  and  a  society  of  heaven  in  a 
less  form,  so  is  an  angel  in  least.  For  in  the  most  perfe6l  form, 
such  as  the  form  of  heaven  is,  there  is  a  likeness  of  the  whole 
in  the  part  and  of  the  part  in  the  whole.  This  is  so  for  the 
reason  that  heaven  is  a  common  sharing,  for  it  shares  all  it  has 
with  each  one,  and  each  one  receives  all  he  has  from  that  shar- 
ing. Because  an  angel  is  thus  a  recipient  he  is  a  heaven  in 
least  form,  as  shown  above  in  its  chapter;  and  a  man,  so  far  as 
he  receives  heaven,  is  a  recipient,  a  heaven,  and  an  angel  (see 
above,  n.  57).     This  is  thus  described  in  the  Apocalypse : 


46  HEAVEN   AND    HELL. 

"  He  measured  the  wall "  of  the  holy  Jerusalem,  "  a  hundred  and  forty 
and  four  cubits,  the  measure  of  a  man,  which  is  that  of  an  angel" 
(xxi.  17). 

''Jerusalem"  means  here  the  Lord's  church,  and  in  a  more 
eminent  sense,  heaven;'  the  "wall"  means  truth,  which  is  a 
defence  against  the  assault  of  falsities  and  evils ;^  "a  hundred 
and  forty  and  four"  means  all  goods  and  truths  in  the  complex  f 
"measure"  means  what  a  thing  is,^  a  "man"  means  one  in 
whom  are  goods  and  truths  in  general  and  in  particular,  thus  in 
whom  is  heaven.  And  as  it  is  from  this  that  an  angel  is  a  man, 
it  is  said  "the  measure  of  a  man,  which  is  that  of  an  angel." 
This  is  the  spiritual  meaning  of  these  words.  Without  that 
meaning  how  could  it  be  seen  that  "  the  wall  of  the  Holy  Jeru- 
salem" is  "  the  measure  of  a  man,  which  is  that  of  an  angel?"* 
74.  Let  us  now  turn  to  experience.  That  angels  are  human 
forms,  or  men,  has  been  seen  by  me  a  thousand  times.  I  have 
talked  with  them  as  man  with  man,  sometimes  with  one,  some- 
times with  many  together ;  and  I  have  seen  nothing  whatever  in 
their  form  different  from  the  human  form  ;  and  have  frequently 
been  surprised  to  find  them  such.  And  that  this  might  not  be  said 
to  be  a  delusion  or  a  vision  of  fancy,  I  have  been  permitted  to  see 
angels  when  ftilly  awake  or  in  possession  of  all  my  bodily  senses, 
and  in  a  state  of  clear  perception.  And  I  have  often  told  them 
that  men  in  the  Christian  world  are  in  such  blind  ignorance  in 
regard  to  angels   and  spirits   as   to  believe  them  to  be  minds 

'  "Jerusalem"  means  the  church  (n.  402,  3654,9166). 

-  The  "wall"  means  truth  defending  against  the  assault  of  falsities 
and  evils  (n.  6419). 

'  "Twelve"  means  all  tmths  and  goods  in  the  complex  (n.  577, 
2089,  2129,  2130,  3272,  3858,  3913). 

Likewise  "seventy-two,"  and  "a  hundred  and  forty-four,"  since 
this  comes  from  twelve  multiplied  into  itself  (n.  7973). 

All  numbers  in  the  Word  signify  things  ( n.  482,  487,  647,  648,  755,  813, 
1963,  19S8,  2075.  2252,  3252,  4264,  4495,  5265). 

Multiplied  numbers  have  the  same  signification  as  the  simple  num- 
bers from  which  they  arise  by  multiplication  (n.  5291,  5335,  5708,  7973). 

■*  "Measure"  in  the  Word  signifies  the  quality  of  a  thing  in  respeft 
to  truth  and  good  (n.  3104,  9603). 

'  In  regard  to  the  spiritual  or  internal  sense  of  the  Word  see  the  ex- 
planation of  T/ie  White  Horse  \\v  the  Apocalypse,  and  the  Appendix  to 
The  Heavenly  DoBrine. 


EVERY    ANGEL    IN    A    COMPLETE    HUMAN    FORM.  47 

without  form,  even  pure  thoughts,  of  whicli  they  have  no  idea 
except  as  something  ethereal  in  which  there  is  some  vitahty. 
And  as  they  thus  ascribe  to  angels  nothing  human  except  a 
thinking  faculty,  they  believe  that  having  no  eyes  they  cannot 
see,  liaving  no  ears  they  cannot  hear,  and  having  no  mouth  or 
tongue  they  cannot  speak.  [2.1  To  this  the  angels  replied  that 
they  are  aware  that  such  a  belief  is  held  by  many  in  the  world, 
and  is  prevalent  among  the  learned,  and  to  their  surprise,  among 
the  clergy.  The  reason,  they  said,  is  that  the  learned,  who 
were  the  leaders  and  who  first  concocted  this  idea  of  angels  and 
spirits,  formed  their  ideas  of  them  from  the  sense-conceptions 
of  the  external  man  ;  and  those  who  think  from  these,  and  not 
from  interior  light  and  the  general  idea  implanted  in  everyone, 
must  needs  fabricate  such  notions,  since  the  sense-conceptions 
of  the  external  man  take  in  only  what  belongs  to  nature,  and 
nothing  above  nature,  thus  nothing  whatever  of  the  spiritual 
world.'  From  these  leaders  as  guides  this  falsity  of  thought 
about  angels  extended  to  others  who  did  not  think  from  them- 
selves but  adopted  the  thoughts  of  their  leaders  ;  and  those  who 
first  take  their  thoughts  from  others  and  make  that  thought 
their  belief,  and  then  view  it  with  their  own  understanding, 
cannot  easily  recede  from  it,  and  in  most  cases  are  satisfied 
with  confirming  it.  [3.]  The  angels  said,  furthermore,  that  the 
simple  in  faith  and  heart  have  no  such  idea  about  angels,  but 
think  of  them  as  the  men  of  heaven,  and  for  the  reason  that 
they  have  not  extinguished  by  learning  what  is  implanted  in 
them  from  heaven,  and  have  no  conception  of  anything  apart 
from  form.  For  a  like  reason  angels  in  churches,  whether 
sculptured  or  painted,  are  always  depicted  as  men.  In  respe6t  to 
this  insight  from  heaven  they  said  that  it  is  the  Divine  flowing 
into  such  as  are  in  the  good  of  faith  and  life. 

75.  From  all  my  experience,  which  is  now  of  many  years,  I 
am  able  to  state  that  angels  are  wholly  men  in  form,  having 
faces,  eyes,  ears,  bodies,  arms  hands,  and   feet ;  that  they  see 


'  Unless  man  is  raised  above  tlie  sense-conceptions  of  the  external 
man  he  has  very  little  wisdom  (n.  5089). 

The  wise  man  thinks  above  these  sense-conceptions  (n.  5089,  5094). 

When  man  is  raised  abo\e  these,  he  comes  into  clearer  light,  and 
finally  into  heavenly  litj^iit  (n.  61S3,  6313,  6315,  9407,  9730,  9922). 

Elevation  and  withdrawal  from  these  was  known  to  the  ancients 
(n.  6313). 


48  HEAVEN   AND    HELL. 

and  hear  one  another,  and  talk  together,  and  in  a  word  lack 
nothing  whatever  that  belongs  to  men  except  that  they  are 
not  clothed  in  material  bodies.  I  have  seen  them  in  their  own 
light,  which  exceeds  by  many  degrees  the  noonday  light  of  the 
world,  and  in  that  light  all  their  features  could  be  seen  more 
distinctly  and  clearly  than  the  faces  of  men  are  seen  on  the 
earth.  It  has  also  been  granted  me  to  see  an  angel  of  the  inmost 
heaven.  He  had  a  more  radiant  and  resplendent  face  than  the 
angels  of  the  lower  heavens.  I  observed  him  attentively,  and 
he  had  a  human  form  in  all  completeness. 

76.  But  it  must  be  remembered  that  a  man  cannot  see  an- 
gels with  his  bodily  eyes,  but  only  with  the  eyes  of  the  spirit 
within  him,'  because  his  spirit  is  in  the  spiritual  world,  and  all 
things  of  the  body  are  in  the  natural  world.  Like  sees  like 
from  being  like.  Moreover,  as  the  bodily  organ  of  sight,  which 
is  the  eye,  is  too  gross,  as  every  one  knows,  to  see  the  smaller 
things  of  nature  except  through  magnifying  glasses,  still  less  can 
it  see  what  is  above  the  sphere  of  nature„as  all  things  in  the  spir- 
itual world  are.  But  these  things  can  be  seen  by  man  when  he 
has  been  withdrawn  from  the  sight  of  the  body,  and  the  sight  of 
his  spirit  has  been  opened  ;  and  this  can  be  effe6led  instantly 
whenever  it  is  the  pleasure  of  the  Lord  that  man  should  see  these 
things ;  and  in  that  case  man  does  not  know  but  what  he  is 
seeing  them  with  his  bodily  eyes.  Thus  were  angels  seen  by 
Abraham,  Lot,  Manoah,  and  the  prophets ;  and  thus,  too,  the 
Lord  was  seen  by  the  disciples  after  the  resurreftion  ;  and  in  the 
same  way  angels  have  been  seen  by  me.  Because  the  prophets 
saw  in  this  way  they  were  called  "seers,"  and  were  said  "  to  have 
their  eyes  opened"  (i  Sam.  ix.  9;  Num.  xxiv.  3);  and  enabling 
them  to  see  thus  was  called  "  opening  their  eyes,"  as  with  Elisha's 
servant,  of  whom  we  read, 

"  Elisha  prayed  and  said,  Jehovah,  I  pray  Thee  open  his  eyes  that  he 
may  see  ;  and  Jehovah  opened  the  eyes  of  the  young  man  and  he 
saw,  and  behold  the  mountain  was  full  of  horses  and  chariots  of 
fire  round  about  Elisha  "  (2  Kings  vi.  17). 

77*  Good  spirits,  with  whom  I  have  spoken  about  this 
matter,  have  been  deeply  grieved  at  such  ignorance  in  the 
church  about  the  condition  of  heaven  and  of  spirits  and  angels  ; 

'  In  respect  to  his  interiors  man  is  a  spirit  (n.  1594). 
And  the  spirit  is  the  man  himself,  and  it  is  from  the  spirit  that  the 
body  lives  (n.  447,  4622,  6054). 


THE   FORM    OF    HEAVEN    FROM    THE    DIVINE    HUMAN.        49 

and  in  their  ciisplcasure  they  charged  me  to  declare  positively 
that  they  are  not  formless  minds  nor  ethereal  breaths,  but  are 
men  in  very  form,  and  see,  hear,  and  feel  as  fully  as  those  who 
are  in  this  world.' 


XL 

It  is  FROM  THE  Lord's  Divine  Human  that  Heaven  as 
A  whole  and  in  part  reflects  Man. 

78.  That  it  is  from  the  Lord's  Divine  Human  that  heaven 
as  a  whole  and  in  part  reflects  man,  follows  as  a  conclusion  from 
all  that  has  been  stated  and  shown  in  the  preceding  chapters, 
namely :  (i.)  That  the  God  of  heaven  is  the  Lord,  (ii.)  It  is 
the  Divine  of  the  Lord  that  makes  heaven,  (iii.)  Heaven  con- 
sists of  innumerable  societies  ;  and  each  society  is  a  heaven  in  a 
smaller  form,  and  each  angel  in  the  smallest  form,  (iv.)  All 
heaven  in  the  aggregate  reflects  a  single  man.  (v.)  Each  so- 
ciety in  the  heavens  refle6ls  a  single  man.  (vi.)  Therefore 
every  angel  is  in  a  complete  human  form.  All  this  leads  to  the 
conclusion  that  as  it  is  the  Divine  that  makes  heaven,  heaven 
must  be  human  in  form.  That  this  Divine  is  the  Lord's  Divine 
Human  can  be  seen  still  more  clearly,  because  in  a  compend- 
ium, from  what  has  been  collected  from  the  Arcaria  Caelcsiia 
and  placed  as  a  supplement  at  the  end  of  this  chapter.  That 
the  Lord's  Human  is  Divine,  and  that  it  is  not  true  that  His 
Human  is  not  Divine,  as  those  within  the  church  believe,  is  also 
shown  in  the  same  extracts,  also  in  the  chapter  on  The  Lord,  in 

The  New  yerusalem  and  its  Heavenly  DoHrme,  at  the  end. 

79.  That  this  is  true  has  been  proved  to  me  by  much  ex- 
perience, about  which  something  shall  now  be  said.  No  angel 
in  the  heavens  ever  conceives  of  the  Divine  as  being  in  any 
other  than  a  human  form  ;  and  what  is  remarkable,  those  in 


'  Inasmuch  as  each  anj^el  is  a  recipient  of  Divine  order  from  the 
Lord,  he  is  in  a  human  form,  perfect  and  beautiful  in  the  measure  of  his 
reception  (n.  322,  1880, 18S1,  3633,  3804,  4622,  4735,  4797.4985,  5199,  5530, 
6054,9879,  10177,  10594). 

It  is  by  means  of  Divine  truth  that  order  exists  ;  and  Divine  jjood  is 
the  essential  of  order  (n.  2451,  3166,  ^390,  4409,  5232,  7256,  10122,  10555). 


50  HEAVEN    AND    HELL. 

the  higher  heavens  are  unable  to  think  of  the  Divine  in  any- 
other  way.  The  necessity  of  thinking  in  this  way  comes  from 
the  Divine  itself  that  flows  in,  and  from  the  form  of  heaven  in 
harmony  with  which  their  thoughts  spread  forth.  For  every 
thought  of  an  angel  spreads  forth  into  heaven  ;  and  the  angels 
have  inteUigence  and  wisdom  in  the  measure  of  that  extension. 
It  is  in  consequence  of  this  that  all  in  heaven  acknowledge  the 
Lord,  because  only  in  Him  does  the  Divine  Human  exist.  Not 
only  have  I  been  told  all  this  by  angels,  but  when  elevated  in- 
to the  inner  sphere  of  heaven  I  have  been  able  to  perceive  it. 
From  this  it  is  evident  that  the  wiser  the  angels  are  the  more 
clearly  they  perceive  this  truth ;  and  it  is  this  that  enables  them 
to  see  the  Lord  ;  for  the  Lord  is  seen  in  a  Divine  angelic  form, 
which  is  the  human  form,  by  those  who  acknowledge  and  be- 
lieve in  a  visible  Divine  Being,  but  not  by  those  who  believe  in 
an  invisible  one.  For  the  former  can  see  their  Divine  Being, 
but  the  later  cannot. 

80.  Because  the  angels  have  no  perception  of  an  in\'isible 
Divine,  which  they  call  a  Divine  devoid  of  form,  but  perceive 
only  a  visible  Divine  in  human  form,  they  are  accustomed  to 
say  that  the  Lord  alone  is  man,  and  that  it  is  from  Him  that 
they  are  men,  and  that  each  one  is  a  man  in  the  measure  of  his 
reception  of  the  Lord.  By  receiving  the  Lord  they  mean  re- 
ceiving good  and  truth  which  are  from  Him,  since  the  Lord  is 
in  His  good  and  in  His  truth.  This  they  call  wisdom  and  in- 
telligence. Every  one  knows,  they  say,  that  intelligence  and 
wisdom  make  man,  and  not  a  face  without  these.  The  truth  of 
this  is  made  evident  from  the  appearance  of  the  angels  of  the  in- 
terior heaven,  for  these,  being  in  good  and  truth  from  the  Lord 
and  in  consequent  wisdom  and  intelligence,  are  in  a  most  beauti- 
ful and  most  perfect  human  form  ;  while  the  angels  of  the  lower 
heavens  are  in  human  form  of  less  perfection  and  beauty.  On 
the  other  hand,  those  who  are  in  hell  appear  in  the  light  of  heaven 
hardly  as  men,  but  rather  as  monsters,  since  they  are  not  in 
good  and  truth  but  in  evil  and  falsity,  and  consequently  in  the 
opposites  of  wisdom  and  intelligence.  For  this  reason  their  life 
is  not  called  life,  but  spiritual  death. 

81.  Because  heaven  as  a  whole  and  in  part,  from  the  Lord's 
Divine  Human,  refleds  a  man,  the  angels  say  that  they  are  in 
the  Lord  ;  and  some  say  that  they  are  in  His  body,  meaning 
that  they  are  in  the  good  of  His  love.  This  the  Lord  Himself 
teaches,  saying. 


THE    FORM    OF    HEAVEN    FROM    THE    DIVINE    HUMAN.        5I 

"Abide  in  Me  and  I  in  you.     As  the  branch  cannot  bear  fruit  of  itself 
except   it  abide   in   the  vine,  so  neither  can  ye,  except  ye  abide 

in  \Ie For  apart  from  Me  ye  can  do  nothing Abide 

in  My  love.     If  ye  keep  My  commandments  ye  shall  abide  in  My 
love  "  {Jo/'itt  XV.  4-10). 

S2*  Because  such  a  perception  of  the  Divine  exists  in  the 
heavens,  to  think  of  God  as  in  a  human  form  is  implanted  in 
every  man  who  receives  any  infllu.x  from  heaven.  Thus  did  the 
ancients  think  of  Him  ;  and  thus  do  the  moderns  think  of  Him 
both  in  the  church  and  outside  of  it.  The  simple  see  Him  in 
thought  as  the  Ancient  One  in  shining  light.  But  this  insight 
lias  been  extinguished  in  all  those  that  by  self-intelligence  and 
by  a  life  of  evil  have  reje6ted  influx  from  heaven.  Those  that 
have  extinguished  it  by  self-intelligence  prefer  an  invisible  God ; 
while  those  that  have  extinguished  it  by  a  life  of  evil  prefer  no 
God.  Neither  of  these  are  aware  that  such  an  insight  exists, 
because  they  do  not  have  it ;  and  yet  it  is  the  Divine  heavenly 
itself  that  primarily  flows  into  man  out  of  heaven,  because  man 
is  born  for  heaven,  and  no  one  without  a  conception  of  a  Di- 
vine can  enter  heaven. 

83.  For  this  reason  he  that  has  no  conception  of  heaven, 
that  is,  no  conce])tion  of  the  Divine  from  which  heaven  is,  cannot 
be  raised  up  to  the  first  threshold  of  heaven.  As  soon  as  such 
a  one  draws  near  to  heaven  he  perceives  a  resistance  and  a 
strong  repulsion  ;  and  for  the  reason  that  his  interiors,  which 
should  be  receptive  of  heaven,  are  closed  up  instead  from  their 
not  being  in  the  form  of  heaven,  and  the  nearer  he  comes  to 
heaven  the  more  tightly  are  they  closed  up.  Such  is  the  lot  of 
those  within  the  church  who  deny  the  Lord,  and  of  those  who, 
like  the  .Socinians,  deny  His  Divinity.  But  the  lot  of  those  who 
are  born  out  of  the  church,  and  who  are  ignorant  of  the  Lord 
because  they  do  not  have  the  Word,  will  be  described  here- 
after. 

84.  That  the  men  of  old  time  had  an  idea  of  the  Divine 
as  human  is  evident  from  the  manifestations  of  the  Divine  to 
Abraham,  Lot,  Joshua,  Gideon,  Manoah  and  his  wife,  and  others. 
These  saw  God  as  a  man,  but  nevertheless  adored  Him  as  the 
God  of  the  universe,  calling  Him  the  God  of  heaven  and  earth, 
and  Jehovah.  That  it  was  the  Lord  who  was  seen  by  Abraham 
He  Himself  teaches  in  yohn  (viii.  56);  and  that  it  was  He  who 
was  seen  by  the  rest  is  evident  from  His  words  : 

No   one   hath   seen   the  Father,  nor    heard    His  voice,  nor   seen    His 
form  {yohn  i.  18  ;   v.  37). 


52  HEAVEN    AND    HELL. 

85.  But  that  God  is  Man  can  scarcely  be  comjjiehended  by 
those  who  judge  all  things  from  the  sense-conceptions  of  the 
external  man,  for  the  sensual  man  must  needs  think  of  the  Di- 
vine from  the  world  and  what  is  therein,  and  thus  of  a  Divine 
and  spiritual  man  in  the  same  way  as  of  a  corporeal  and  natural 
man.  From  this  he  concludes  that  if  God  were  a  man  He  would 
be  as  large  as  the  universe ;  and  if  he  ruled  heaven  and  earth  it 
would  be  done  through  many  others,  after  the  manner  of  kings 
in  the  world.  If  told  that  in  heaven  there  is  no  extension  of 
space  as  in  the  world,  he  would  not  in  the  least  comprehend  it. 
For  he  that  thinks  from  nature  alone  and  its  light  must  needs 
think  in  accord  with  such  extension  as  appears  before  his  eyes. 
But  it  is  the  greatest  mistake  to  think  in  this  way  about  heaven. 
Extension  there  is  not  like  extension  in  the  world.  In  the  world 
extension  is  determinate,  and  thus  measureable ;  but  in  heaven 
it  is  not  determinate,  and  thus  not  measureable.  But  extension 
in  heaven  will  be  further  treated  of  hereafter  in  connexion  with 
space  and  time  in  the  spiritual  world.  FurthernK)re,  every  one 
knows  how  far  the  sight  of  the  eye  extends,  namely,  to  the  sun 
and  to  the  stars,  which  are  so  remote  ;  and  whoever  thinks  deeply 
knows  that  the  internal  sight,  which  is  of  thought,  has  a  still 
wider  extension,  and  that  a  yet  more  interior  sight  must  extend 
more  widely  still.  What  then  must  be  said  of  Divine  sight, 
which  is  the  inmost  and  highest  of  all?  Because  thoughts  have 
such  extension,  all  things  of  heaven  are  shared  with  every  one 
there,  so  too,  are  all  things  of  the  Divine  which  makes  heaven 
and  fills  it,  as  has  been  shown  in  the  preceding  chapters. 

86.  Those  in  heaven  wonder  that  men  can  believe  them- 
selves to  be  intelligent  who,  in  thinking  of  God,  think  about 
something  invisible,  that  is,  inconceivable  under  any  form ; 
and  that  they  can  call  those  who  think  differently  unintelligent 
and  simple,  when  the  reverse  is  the  truth.  They  add,  "  Let 
those  who  thus  believe  themselves  to  be  intelligent  examine 
themselves,  whether  they  do  not  look  upon  nature  as  God,  some 
the  nature  that  is  before  their  eyes,  others  the  invisible  side  of 
nature ;  and  whether  they  are  not  so  blind  as  not  to  know  what 
God  is,  what  an  angel  is,  what  a  spirit  is,  what  their  soul  is 
which  is  to  live  after  death,  what  the  life  of  heaven  in  man  is,  and 
many  other  things  that  constitute  intelligence  ;  when  yet  those 
they  call  simple  know  all  these  things  in  their  way,  having  an 
idea  of  their  God  that  He  is  the  Divine  in  a  human  form,  of  an 
angel  that  he  is  a  heavenly  man,   of   their  soul  that  is  to  live 


THE    LORD   AND    HIS    DIVINE    HUMAN. — EXTRACTS.  53 

after  deatli  that  it  is  like  an  aiijj^el,  and  of  the  life  of  heaven  in 
man  that  it  is  livinjT^  in  accord  with  the  Divine  commandments." 
Such  the  angels  call  intelligent  and  fitted  for  heaven  ;  but  the 
others,  on  the  other  hand,  they  call  not  intelligent. 


Extracts  from  the  Arcana  C^lesti.\  relating  to  the   Lord 
AND  His  Divine  Human. 

[2.]  TIk-  Divine  was  in  the  Lord  from  \ery  conception  (n.  4641, 
496;,,  5041,  5157,  6716,  10125I. 

The  Lord  alone  had  a  Divine  seed  (n.  143S). 

His  soul  was  Jehovah  (11.  1999,  2004,  2005,  2018.  2025). 

Thus  the  Lord's  inmost  was  the  Divine  itself,  while  the  clothing  was 
from  tlie  mother  (n.  5041  ). 

The  Divine  itself  was  the  Being  (esse)  of  the  Lord's  life,  and  from  this 
the  Human  afterwards  went  forth  and  became  the  outgo  (e^risure)  from 
that  Being  (essf)  (n.  3194,  3210,  10269,  10738). 

[3. J  Within  the  church  where  the  Word  is  and  by  it  the  Lord  is 
known, the  Lord's  Divine  ought  not  to  be  denied,  nor  the  Holy  that  goes 
forth  from  Him  (n.  2359). 

Those  within  the  church  who  do  not  acknowledge  the  Lord  have  no 
conjundion  with  the  Divine ;  but  it  is  otherwise  with  those  outside  of 
the  church  (n.  10205). 

The  essential  of  the  church  is  to  acknowledge  the  Lord's  Divine 
and  His  union  with  the  Father  (n.  10083,  10112,  10370,  10730,  10738, 
10S16-10S20). 

[4.]  The  glorification  of  the  Lord  is  treated  of  in  the  Word  in  many 
passages  (n.  10828). 

And  in  the  internal  sense  of   the  Word  everywhere  (n,  2249,  2523, 

3245)- 

The  Lord  glorified  His  Human,  but  not  the  Divine,  since  this  was 
glorified  in  itself  (n.  10057). 

The  Lord  came  into  the  world  to  glorify  His  Human  (n.  3637,  4287, 
9315)- 

The  Lord  glorified  His  Human  by  means  of  the  Divine  love  that  was 
in  Him  from  conception  (n.  4727). 

The  Lord's  life  in  the  world  was  His  love  towards  the  whole  human 
race  (n.  2253). 

The  Lord's  love  transcends  all  human  understanding  (n.  2077). 

The  Lord  saved  the  human  race  by  glorifying  His  Human  (n.  4180, 
10019,  10152,   10655,  10659,  10828). 

Otherwise  the  whole  human  race  would  iiave  perished  in  eternal 
death  (n.  1676). 

The  state  of  the  Lord's  glorification  and  iiumiliation  (n.  17S5,  1999, 
2 1 59,  6866 ) . 

Glorification  in  respe<5t  to  the  Lord  is  the  uniting  of  His  Human  with 
the  Divine;  and  to  glorify  is  to  make  I^ivine  (n.  1603,  10053,  10828). 

When  the  Lord  gl(jrihed  His  Human  He  put  off  everything  human 
that  was  from  the  mother,  until  at  last  He  was  not  her  son  (n.  2159, 
2574,  2649,  3036,  108301. 

[5.]  The  Son  of  God  from  eternity  was  the  Divine  truth  in  heaven 
(n.  2628,  2798.  2803,  3195.  3704)- 


54  .  HEAVEN   AND    HELL. 

And  wlien  the  Lord  was  in  tlie  world  He  made  His  Human  Divine 
truth  from  the  Divine  good  that  was  in  Him  (n.  2S03,  3194,  3195,  3210, 
6716,  6S64,  7014,  7499,  bi27,  8724,  9199). 

The  Lord  then  arranged  all  things  in  Himself  into  a  heavenly  form, 
which  is  in  accord  with  Divine  truth  (n.  1928,  3633). 

For  this  reason  the  Lord  was  called  the  VVord,  which  is  Divine  truth 
(n.  2533,  2813,  2S59,  2894,  3393,  3712). 

The  Lord  alone  had  perception  and  thought  from  Himself,  and  this 
was  above  all  angelic  perception  and  thought  (n.  1904,  1914,  1919). 

The  Divine  truth,  which  was  Himself,  the  Lord  united  with  Divine 
good  which  was  in  Himself  (n.  10047,  10052,  10076). 

The  union  was  reciprocal  (n.  2004,  10067). 

[6.]  In  passing  out  of  the  world  the  Lord  also  made  His  Human 
Divine  good  (n.  3194,  3210,  6864,  7499,  8724,  9199,  10076). 

This  is  what  is  meant  by  His  coming  forth  from  the  Father  and  re- 
turning to  the  Father  (n.  3194,  3210). 

Thus  He  became  one  with  the  Father  (n.  2751,  3704,  4766). 

Since  that  union  Divine  truth  goes  forth  from  the  Lord  (n.  3704, 
3712,  3969,  4577,  5704,  7499,  8127,  8241,  9199,  939S). 

How  Divine  truth  goes  forth,  illustrated  (n.  7270,  9407). 

It  was  from  His  own  power  that  the  Lord  united  the  Human  with  the 
Divine  (n.  1616,  1749,  1752,  1813,  1921,  2025,  2026,  2523,  3141,  5005,  5045 
6716). 

From  this  it  is  clear  that  the  Lord's  Human  was  not  like  the  human  of 
any  other  man,  in  that  it  was  conceived  from  the  Divine  itself  (n.  10125, 
10825). 

His  union  with  the  Father,  from  whom  was  His  soul,  was  not  as  be- 
tween two  persons,  but  as  between  soul  and  body  (n.  3737,  10824). 

[7.]  The  most  ancient  people  could  not  worship  the  Divine  Being 
(esse),  but  could  worship  only  the  Divine  Outgo  (ejirisiere),  which  is  the 
Divine  Human ;  therefore  the  Lord  came  into  the  world  in  order  to 
become  the  Divine  Existere  from  the  Divine  Esse  (n.  4687,  5321). 

The  ancients  acknowledged  the  Divine  because  He  appeared  to  them 
in  a  human  form,  and  this  was  the  Divine  Human  (n.  51 10,  5663,  6846, 

10737  )• 

The  Infinite  Being  {esse)  could  flow  into  heaven  with  the  angels  and 
with  men  only  by  means  of  the  Divine  Human  (n.  1676,  1990,  2016, 
2034). 

In  heaven  no  other  Divine  than  the  Divine  Human  is  perceived  (n. 
6475,9303.  10067,  10267). 

The  Divine  Human  from  eternity  was  the  Divine  truth  in  heaven 
and  the  Divine  passing  through  heaven ;  thus  it  was  the  Divine  Outgo 
{existere)  which  afterwards  in  the  Lord  became  the  Divine  Being  {esse) 
per  se,  from  which  is  the  Divine  Existere  in  heaven  (n.  3061,  62S0,  6880, 

10579)- 

What  the  state  of  heaven  was  before  the  Lord's  commg  (n. 
6371-6373). 

The  Divine  was  not  perceptible  except  when  it  passed  through 
heaven  (n.  6982,  6996,  7004). 

[8.]  The  inhabitants  of  all  the  earths  worship  the  Divine  under  a 
human  form,  that  is,  the  Lord  (n.  6700,  8541-8547,  107 36-10738). 

They  rejoice  when  they  hear  that  God  actually  became   Man    (n. 

9361). 

All  who  are  in  good  and  who  worship  the  Divine  under  the  human 
form,  are  received  by  the  Lord  (n.  9359). 


THE    LORD    AND    HIS    DIVINE    HUMAN. — EXTRACTS.  55 

God  cannot  be  thouj;ht  of  except  in  human  form ;  and  what  is  in- 
comprehensible does  not  fall  into  any  idea,  so  neither  into  belief  (n. 

9359.  9972). 

Man  is  able  to  worship  that  of  wliich  he  has  some  idea,  but 
not  tliat  of  which  he  has  no  idea  (n.  4733,  51 10,  5663,  721 1,  9356,  10067, 
10267). 

Therefore  the  Divine  is  worshipped  under  a  iiunian  form  by  most  of 
the  inhabitants  of  the  entire  globe,  and  this  is  the  eflfeCt  of  inlhix  from 
heaven  (n.  10159). 

All  who  are  in  good  in  regard  to  their  life,  when  they  think  of  the 
Lord,  think  of  the  Divine  Human,  and  not  of  the  Human  separate 
from  the  Divine;  it  is  otherwise  with  those  who  are  not  in  good  in  re- 
gard to  their  life  (n.  2326,  4724,  4731,  4766,  S878,  9193,  9198). 

In  the  church  at  this  day  those  that  are  in  evil  in  regard  to  their 
life,  and  those  that  are  in  faith  separate  from  charity,  think  of  the  Hu- 
man of  the  Lord  apart  from  the  Divine,  and  do  not  even  comprehend 
what  the  Divine  Human  is, — why  they  do  not  (n.  3212,  3241,  4689,  4692, 
4724.4731,5321,6872,8878,9193,9198). 

The  Lord's  Human  is  Divine  because  it  is  from  the  Being  (fss,-)  of 
the  l-'ather,  and  this  was  His  soul, — illustrated  by  a  father's  likeness  in 
children  (n.  10269,  10372,  10S23). 

Also  because  it  was  from  the  Divine  love,  which  was  the  very  Being 
(fssf)  of  His  life  from  conception  (n.  6S72). 

Every  man  is  such  as  his  love  is,  and  is  his  love  (n.  6872,  10177, 
10284). 

The  Lord  made  all  His  Human,  both  internal  and  e.xternal,  Divine 
(n.  1603,  1815,  1902,  1926,  2083,  2093). 

Therefore,  differently  from  any  man,  He  rose  again  as  to  His  whole 
body  (n.  1729,  2083,  5078,  10825). 

[9.]  That  the  Lord's  Human  is  Divine  is  acknowledged  from  His 
omnipresence  in  the  Holy  Sujjper  (n.  2343,  2359). 

Also  from  His  transfiguration  before  His  three  disciples  (n.  3212). 

Also  from  the  Word  of  the  Old  Testament,  in  that  He  is  called  Ciod 
(n.  10154)  ;  and  is  called  Jehovah  (n.  1603,  1736,  1S15,  1902,  2921,  3035, 
5110,6281,6303,8864,9194,9315). 

In  the  sense  of  the  letter  a  distinction  is  made  between  the  Fa- 
ther and  the  Son,  that  is,  between  Jeiiovah  and  the  Lord,  but  not  in 
the  internal  sense  of  the  Word,  in  which  the  angels  of  heaven  are  (n. 

3035). 

In  the  Christian  world  the  Lortl's  ?Iuman  has  been  declared  not  to 
be  Divine  ;  this  was  done  in  a  council  for  the  pope's  sake,  that  he  might 
be  acknowledged  as  the  Lord's  vicar  (n.  4738). 

[10.]  Christians  were  explored  in  the  other  life  in  regard  to  their 
idea  of  one  God,  and  it  was  found  they  held  an  idea  of  three  gods  (n. 
2329,  5256,  10736-T0738,  10821). 

A  Divine  trinity  or  trine  in  one  person,  constituting  one  God,  is 
conceivable,  but  not  in  three  persons  (n.  10738,  1082 1,  10824). 

A  Divine  trine  in  the  Lord  is  acknowledged  in  heaven  (n.  14,  15, 
1729,  2004,  5256,  9303). 

The  trine  in  the  Lord  is  the  Divine  itself,  called  the  Father,  the  Di- 
vine Human,  called  the  Son,  and  the  Divine  going  forth,  called  the 
Holy  Spirit,  and  this  Divine  trine  is  a  One  (n.  2149,  2156,  2288,  2319, 
2329,  2447,  3704,  6993,  7182,  10738,  10822,  10823). 

The  Lord  Himself  teaches  that  the  Father  and  He  are  One  (n. 
1729,  2004,  2005,  2018,  2025,  2751,  3704,  3736,  4766)  ;  also  that  the  Holy 


56  HEAVEN   AND    HELL. 

Divine  goes  forth  from  Him  and  is  His  (n.  3969,  4673,  67S8,  6993,  7499, 
8127,  8302,  9199,  9228,  9229,  9264,  9407,  9818,  9820,  10330). 

[I I. J  The  Divine  Human  flows  into  heaven  and  makes  heaven  (n. 
303S ) . 

The  Lord  is  the  all  in  heaven  and  is  the  life  of  heaven  (n.  721 1, 
9128). 

In  the  angels  the  Lord  dwells  in  what  is  His  own  (n.  933S,  10125, 
10151,  10157). 

Consequently  those  who  are  in  heaven  are  in  the  Lord  (n.  3637, 
3638). 

The  Lord's  conjunftion  with  angels  is  measured  by  their  reception 
of  the  good  of  love  and  charity  from  Him  (n.  904,  4198,  4205,  421 1, 
4220,  6280,  6832,  7042,  8819,  9680,  9682,  9683,  10106,  10810). 

The  entire  heaven  has  reference  to  the  Lord  (n.  551,  552). 

The  Lord  is  the  common  centre  of  heaven  (n.  3633,  3641). 

All  in  heaven  turn  themselves  to  the  Lord,  who  is  above  the  heavens 
(n.  9828,  10130,  10189). 

Nevertheless  angels  do  not  turn  themselves  to  the  Lord,  but  the 
Lord  turns  them  to  Himself  (n.  10189). 

It  is  not  a  presence  of  angels  with  the  Lord,  but  the  Lord's  pres- 
ence with  angels  (n.  9415). 

In  heaven  there  is  no  conjunftion  with  the  Divine  itself,  but  con- 
junftion  with  the  Divine  Human  (n.  4211,  4724,  5663). 

[12.]  Heaven  corresponds  to  the  Divine  Human  of  the  Lord ;  conse- 
quently heaven  in  general  is  as  a  single  man,  and  for  this  reason 
heaven  is  called  the  Greatest  Man  (n.  2996,  2998,  3624-3649,  3741-3745. 
4625). 

The  Lord  is  the  Only  Man,  and  those  only  are  men  who  receive 
the  Divine  from  Him  (n.  1894). 

So  far  as  they  receive  are  they  men  and  images  of  Him  (n.  8547). 

Therefore  angels  are  forms  of  love  and  charity  in  human  form,  and 
this  from  the  Lord  (n.  3804,  4735,  4797,  4985,  5199,  5530,  9879,  10177). 

[l3.]The  whole  heaven  is  the  Lord's  (n.  2751,  7086). 

He  has  all  power  in  the  heavens  and  on  earth  (n.  1607,  10089,  10827). 

As  the  Lord  rules  the  whole  heaven  He  also  rules  all  things  de- 
pending thereon,  thus  all  things  in  the  world  (n.  2025,  2026,  4523,  4524). 

The  Lord  alone  has  the  power  to  remove  the  hells,  to  withhQid 
irom  evils,  and  to  hold  in  good,  thus  to  save  (n.  10019). 


CORRESPONDENCE   OF    HEAVEN   WITH    MAN.  57 


XII. 


There  is  a  Correspondence  of  all  things  of  Heaven 

WITH    all   things   OF   MaN. 


so  witli  the  ancient  people.     To  them  the  knowledge  of  corre-      \ni 
spondences  was  the  chief  of  knowledges.     By  means  of  it  they 


87.  What  correspondence  is  is  not  known  at  the  present 
day,  for  several  reasons,  the  chief  of  which  is  that  man  hasl 
withdrawn  himself  from  heaven  by  the  love  of  self  and  love  of 
the  world.  For  he  that  loves  self  and  the  world  above  all  things 
gives  heed  only  to  worldly  things,  since  these  appeal  to  the  ex- 
ternal senses  and  gratify  the  natural  longings  ;  and  he  does  not 
give  heed  to  spiritual  things,  since  these  appeal  to  the  internal 
senses  and  gratify  the  mind,  therefore  he  casts  them  aside,  say- 
ing that  they  are  too  high  for  his  comprehension.     This  was  not, 

acquired  intelligence  and  wisdom  ;    and  by  means  of  it  those  ^ 

who  were  of  the  church  had  communication  with  heaven  ;  for 
the  knowledge  of  correspondences  is  angelic  knowledge.  The 
most  ancient  people,  who  were  celestial  men,  thought  from  cor- 
respondence itself,  as  the  angels  do.  Therefore  they  talked  with  • 
angels,  and  frequently  saw  the  Lord  and  were  taught  by  Him. 
But  at  this  day  that  knowledge  has  been  so  completely  lost  that 
no  one  knows  what  correspondence  is.' 

88.  Since,  then,  without  a  perception  of  what  correspond- 
ence is  there  can  be  no  clear  knowledge  of  the  spiritual  world  or 
of  its  inflow  into  the  natural  world,  neither  of  what  the  spiritual 
is  in  its  relation  to  the  natural,  nor  any  clear  knowledge  of 
the  spirit  of  man,  which  is  called  the  soul,  and  its  operation  into 
the  body,  neither  of  man's  state  after  death,  it  is  necessary  to 
explain  what  correspondence  is  and  the  nature  of  it.  This  will 
prepare  the  way  for  what  is  to  follow. 


'  How  far  the  knowledge  of  correspondences  excels  other  know- 
ledges (11.  4280). 

Tlu-  knowledge  of  correspondences  was  the  chief  knowledge  of 
the  ancient  people;  but  at  the  present  day  it  is  wholly  forgotten  (n. 
3021,  3419,  42S0,  4749,  4<S44,  4964,  4966,  6004,  7729,  10252). 

The  knowledge  of  correspondences  flourished  among  the  Eastern 
nations  and  in  Egypt  (n.  5702,  6692.  7097,  7779,  9391,  10407). 


58  '  HEAVEN   AND    HELL. 

--J59.  First,  what  correspondence  is.  The  whole  natural  world 
cqrresjDonds  to  the  spiritual  world,  and  not  mereLy  the  natural 
world  in  general,  bu.t  also  every  particular  of  it ;  and  as  a  con- 
sequence every  thing  in  the  natural  world  that  springs  Jrom  the 
spiritual  world  is  called  a  correspondent.  It  must  be  understood 
that  the  natural  world  springs  from  and  has  permanent  existence 
from  the  spiritual  world,  precisely  like  an  effecl  from  its  effe6l- 
ing  cause.  All  that  is  spread  out  under  the  sun  and  that 
receives  heat  and  light  from  the  sun  is  what  is  called  the  nat- 
ural world ;  and  all  things  that  derive  their  subsistence  there- 
from belong  to  that  world.  But  the  spiritual  world  is  heaven  ; 
and  all  things  in  the  heavens  belong  to  that  world. 

90.  Since  man  is  both  a  heaven  and  a  world  in  smaller 
form  after  the  image  of  the  greatest  (see  above,  n.  57),  there  is 
in  him  both  a  spiritual  and  a  natural  world.  The  interior  things 
that  belong  to  his  mind,  and  that  have  relation  to  under- 
standing and  will,  constitute  his  spiritual  world  ;  while  the  ex- 
terior things  that  belong  to  his  body,  and  that  have  relation  to 
its  senses  and  a6livities,  constitute  his  natural  world.  Conse- 
quently, every  thing  in  his  natural  world  (that  is,  in  his  body  and 
its  senses  and  activities),  that  has  its  existence  from  his  spiritual 
world  (that  is,  from  his  mind  and  its  understanding  and  will)  is 
called  a  correspondent. 

91.  From  the  human  face  it  can  be  seen  what  correspond- 
ence is.  In  a  face  that  has  not  been  taught  to  dissemble,  all 
the  affe6lions  of  the  mind  present  themselves  to  view  in  a 
natural  form,  as  in  their  type.  This  is  why  the  face  is  called  the 
index  of  the  mind  ;  that  is,  it  is  man's  spiritual  world  presented 
in  his  natural  world.  So,  too,  what  pertains  to  the  understand- 
ing is  presented  in  speech,  and  what  pertains  to  the  will  is 
presented  in  the  movements  of  the  body.  Whatever  effedls, 
then,  are  produced  in  the  body,  whether  in  the  face,  in  speech, 
or  in  bodily  movements,  are  called  correspondences. 

92.  All  this  shows  also  what  the  internal  man  is  and  what 
the  external,  namely,  that  the  internal  is  what  is  called  the  spirit- 
ual man,  and  the  external  what  is  called  the  natural  man  ;  also 
that  the  one  is  distin61:  from  the  other  as  heaven  is  from  the 
world ;  also  that  all  things  that  take  place  and  come  forth  in 
the  external  or  natural  man  take  place  and  come  forth  from  the 
internal  or  spiritual  man. 

93.  This  much  has  been  said  about  the  correspondence  of 
man's  internal  or  spiritual  with  his  external  or  natural ;  now  the 


CORRF.SPONDENCK    OF    HEAVP:N    WITH    MAN.  59 

correspondence  of  the  whole  heaven  with  every  thins;-  pertaining 
to  man  shall  be  treated  of. 

94*  It  has  been  shown  that  the  entire  heaven  refle6ls  a 
*  single  man,  and  that  it  is  a  man  in  form,  and  is  therefore  called 
the  Greatest  Man.  It  has  also  been  shown  that  the  angelic 
societies,  of  which  heaven  consists,  are  therefore  arranged  as  the 
members,  organs,  and  viscera  are  in  man,  that  is,  some  are  in 
the  head,  some  in  the  breast,  some  in  the  arms,  and  some  in 
each  of  their  particulars  (see  above,  n.  59-72)  ;  consequently 
the  societies  in  any  member  there  correspond  to  the  like  mem- 
ber in  man  ;  those  in  the  head  corresponding  to  the  head  in 
man,  those  in  the  breast  to  the  breast  in  man,  those  in  the  arms 
to  the  arms  in  man  ;  and  so  with  all  the  rest.  It  is  from  this 
correspondence  that  man  has  permanent  existence,  for  from 
heaven  alone  does  he  have  permanent  existence. 

95.  That  heaven  is  divided  into  two  kingdoms,  one  called 
the  celestial  kingdom  and  the  other  the  spiritual  kingdom,  may 
be  seen  above  in  its  own  chapter.  The  celestial  kingdom  cor- 
responds in  general  to  the  heart  and  to  all  things  of  the  heart 
in  the  whole  body,  and  the  spiritual  kingdom  to  the  lungs  and 
to  all  things  of  the  lungs  in  the  whole  body.  Likewise  in  man 
heart  and  lungs  form  two  kingdoms,  the  heart  ruling  through 
the  arteries  and  veins,  and  the  lungs  through  the  tendinous  and 
motor  fibers,  both  together  in  every  exertion  and  movement. 
So  again  in  every  man,  in  his  spiritual  world,  which  is  called 
his  sjMritual  man,  there  are  two  kingdoms,  one  of  the  will  and 
the  other  of  the  understanding,  the  will  ruling  through  affe6lions 
for  good,  and  the  understanding  through  affections  for  truth  ; 
and  these  kingdoms  correspond  to  the  kingdoms  of  the  heart 
and  of  the  lungs  in  the  body.  It  is  the  same  in  the  heavens  ; 
the  celestial  kingdom  is  the  voluntary  part  of  heaven,  and  in  it 
good  of  love  reigns ;  the  spiritual  kingdom  is  the  intelledual 
part  of  heaven,  and  in  it  truth  reigns  ;  all  this  corresponding  to 
the  functions  of  the  heart  and  lungs  in  man.  It  is  on  account 
of  this  correspondence  that  in  the  Word  the  "heart"  signifies 
the  will  and  also  good  of  love,  and  the  "  breath  "  of  the  lungs 
signifies  the  understanding  and  the  truth  of  faith.  For  the 
same  reason  affections  are  ascribed  to  the  heart,  although  they 
are  neither  in  it  nor  from  it.' 


'  Tlie  correspondence  of  the  heart  and  lunss  with  the  Greatest  Man, 
which  is  heaven,  /rom  experience  (n.  38S3-3896). 


6o  HEAVEN    AND    HELL. 

96.  The  correspondence  of  the  two  kingdoms  of  heaven 
with  the  heart  and  kuigs  is  the  general  correspondence  of 
heaven  with  man.  There  is  a  less  general  correspondence  with 
each  one  of  his  members,  organs,  and  viscei"a ;  and  what  this  is 
shall  also  be  explained.  In  the  Greatest  Man,  which  is  heaven, 
those  that  are  in  the  head  excel  all  others  in  every  good,  being 
in  love,  peace,  innocence,  wisdom,  intelligence,  and  consequent 
joy  and  happiness.  These  flow  into  the  head  of  man  and  the 
things  belonging  to  the  head  and  corresponding  thereto.  In  the 
Greatest  Man,  or  heaven,  those  that  are  in  the  breast  are  in  the 
good  of  charity  and  faith,  and  these  flow  into  the  breast  of  man' 
and  correspond  to  it.  In  the  Greatest  Man,  or  heaven,  those 
that  are  in  the  loins  and  the  organs  devoted  to  generation  are 
in  marriage  love.  Those  in  the  feet  are  in  the  lowest  good  of 
heaven,  which  is  called  spiritual  natural  good.  Those  in  the 
arms  and  hands  are  in  the  power  of  truth  from  good.  Those 
that  are  in  the  eyes  are  in  understanding  ;  those  in  the  ears  are 
in  attention  and  obedience ;  those  in  the  nostrils  are  in  percep- 
tion ;  those  in  the  mouth  and  tongue  are  in  the  ability  to  con- 
verse from  understanding  and  perception ;  those  in  the  kidneys 
are  in  truths  searching,  separating,  and  corre6ling ;  those  in  the 
liver,  pancreas,  and  spleen  are  in  various  purifications  of  good 
and  truth  ;  and  so  with  the  rest.  All  these  flow  into  the  like 
things  of  man  and  correspond  to  them.  This  inflow  of  heaven 
is  into  the  fun6lions  and  uses  of  the  bodily  members ;  and  the 
uses,  since  they  are  from  the  spiritual  world,  take  on  a  form  by 
means  of  such  things  as  are  in  the  natural  world,  and  thus  pre- 
sent themselves  in  effe6l.     From  this  is  the  correspondence. 

97.  For  the  same  reason  these  members,  organs,  and  vis- 
cera have  a  like  significance  in  the  Word  ;  for  every  thing  there 
has  a  meaning  in  accordance  with  correspondences.  Thus  the 
"head"  signifies  intelligence  and  wisdom  ;  the  "breast"  charity  ; 


The  heart  corresponds  to  those  in  the  celestial  kingdom,  and  the 
lungs  to  those  in  the  spiritual  kingdom  (n.  3885-3S87). 

There  is  in  heaven  a  pulse  like  that  of  the  heart,  and  a  respiration 
like  that  of  the  lungs,  but  interior  (n.  38S4,  3885,  3887). 

There  the  pulse  of  the  heart  differs  in  conformity  to  states  of  love, 
and  the  respiration  in  conformity  to  states  of  charity  and  faith  (n.  3886, 
3887,3889). 

In  the  Word  the  "heart"  means  the  will,  and  "from  the  heart" 
means  from  the  will  (n.  2930,  7542,  S910,  91 13,  10336). 

In  the  Word  the  "heart"  also  signifies  love,  and  "from  the  heart" 
means  from  love  (n.  7542,  9050,  10336). 


CORRESPONDENCE    OF    HEAVEN    WITH    MAN.  6l 

the  "loins"  marriage  love;  the  "arms  and  hands"  power  of 
truth;  the  "feet"  what  is  natural;  the  "eyes"  understanding; 
the  "  nostrils  "  perception ;  the  "  ears  "  obedience,  the  "  kidneys  " 
the  scrutiny  of  truth,  and  so  on.'  So,  too,  in  the  common 
speech  of  man  it  is  said  of  one  who  is  intelligent  and  wise  that 
he  has  a  good  head ;  of  one  who  is  kind  that  he  is  a  bosom 
friend ;  of  one  who  has  clear  perception  that  he  is  keen  scented  ; 
of  one  who  is  intelligent  that  he  is  sharp  sighted  ;  of  one  who  is 
l)owerful  that  he  is  long  handed  ;  of  one  who  exercises  his  will 
from  love  that  it  is  done  from  the  heart.  These  and  many 
other  things  in  the  speech  of  men  are  from  correspondences,, 
and  are  from  the  spiritual  world,  although  man  is  ignorant 
of  it. 

98.  That  there  is  such  a  correspondence  of  all  things  of 
heaven  with  all  things  of  man  has  been  made  clear  to  me  by 
much  experience,  by  so  much  that  I  am  as  convinced  of  it  as 
of  any  evident  fa6l  that  admits  of  no  doubt.  But  it  is  not  neces- 
sary to  describe  all  this  experience  here ;  nor  would  it  be  pro- 
per on  account  of  its  abundance.  It  may  be  seen  set  forth  in 
the  Arcana  Caelesiia,  where  correspondences,  representations, 
the  influx  of  the  spiritual  world  into  the  natural  world,  and  the 
intercourse  between  soul  and  body,  are  treated  of.'' 

99.  But  notwithstanding  that  all  things  of  man's  body  cor- 
respond to  all  things  of  heaven,  it  is  not  in  respect  to  his  exter- 


'  In  the  Word  the  ''  breast"  signifies  charity  (n.  3934i  10081,  100S7). 

The  "  loins  "  and  organs  of  generation  signify  marriage  love  (n.  3021, 
4280,4462,  5050-5052). 

The  "arms"  and  "hands"  signify  the  power  of  truth  (n.  878,  3091, 
4931-4937.  6947,  7205,  10019). 

The  "feet"  signify  the  natural  (n.  2162,  3147,  3761,  39S6,  4280, 
4938-4952). 

The  "eye"  signifies  understanding  (n.  2701,  4403-4421,  4523-4534, 
6923,9051.  10569). 

The  "nostrils"  signify  perception  (n.  3577,  4624,  4625,  4748,  5621, 
8286,  10054,  10292). 

The  "ears"  signify  obedience  (n.  2542,  3869,  4523,  4653,  5017,  7216, 
8361,  8990,  931 1,  9397,  10061 ). 

The  "kidneys"  signify  the  scrutiny  and  corredion  of  truth  (n. 
5380-53S6,  10032). 

'^  The  correspondence  of  all  the  members  of  the  body  u  itli  the 
Greatest  Man,  or  heaven,  in  general  and  in  particular,  from  experience 
(n.  3021, 3624-3649, 3741-3750,  3883-3895,  4039-4054,  4218-4228,  43i^'^-433i. 
4403-4421,4523-4533,4622-4633,4652-4660,4791-4805.4931-4953,5050-5061, 
5171-5189,  .5377-5396,  5552-5573.  571 1-5727.  10030). 

The  infiu.x  of  the  spiritual  world  into  the  natural  world,  or  of 
heaven  into  the  world,  and  the  influx   dt    tli<-  soul   into  all   things  of 


62  HEAVEN    AND    HELL. 

nal  form  that  man  is  an  image  of  heaven,  but  in  respe6l  to  his 
internal  form  ;  for  man's  interiors  are  what  receive  heaven,  while 
his  exteriors  receive  the  world.  So  far,  therefore,  as  his  interiors 
receive  heaven  man  is  in  respe6l  to  them  a  heaven  in  smaller 
form,  after  the  image  of  the  greatest.  But  so  far  as  his  interiors 
do  not  receive  heaven  he  is  not  a  heaven  and  an  image  of  the 
greatest,  although  his  exteriors,  which  receive  the  world,  may  be 
in  a  form  in  accordance  with  the  order  of  the  world,  and  thus 
variously  beautiful.  For  the  source  of  outward  beauty  which 
pertains  to  the  body  is  in  parents  and  formation  in  the  womb, 
and  it  is  preserved  afterwards  by  general  influx  from  the  world. 
For  this  reason  the  form  of  one's  natural  man  differs  greatly 
from  the  form  of  his  spiritual  man.  What  the  form  of  a  man's 
spirit  is  I  have  frequently  been  shown  ;  and  in  some  who  were 
beautiful  and  charming  in  appearance  the  spirit  was  seen  to  be 
so  deformed,  black,  and  monstrous  that  it  might  be  called  an 
image  of  hell,  not  of  heaven  ;  while  in  others  not  beautiful  in 
outward  form  there  was  a  spirit  beautifully  formed,  pure,  and 
angelic.  Moreover,  the  spirit  of  man  appears  after  death  such  as 
it  has  been  in  the  body  while  it  lived  therein  in  the  world. 

100.  But  correspondence  applies  far  more  widely  than  to 
man.  There  is  a  correspondence  of  the  heavens  with  one  an- 
other. To  the  third  or  inmost  heaven  the  second  or  middle 
heaven  corresponds,  and  to  the  second  or  middle  heaven  the 
first  or  outmost  heaven  corresponds,  and  this  corresponds  to 
the  bodily  forms  in  man  called  his  members,  organs,  and  vis- 
cera. Thus  it  is  the  bodily  part  of  man  in  which  heaven  finally 
terminates,  and  upon  which  it  stands  as  upon  its  base.  But  this 
arcanum  will  be  more  fully  unfolded  elsewhere. 

101.  Especially  it  must  be  understood  that  all  correspond- 
ence with  heaven  is  with  the  Lord's  Divine  Human,  because 
heaven  is  from  Him,  and  He  is  heaven,  as  has  been  shown  in 
previous  chapters.  For  if  the  Divine  Human  did  not  flow  into 
all  things  of  heaven,  and  in  accordance  with  correspondences 
into  all  things  of  the  world,  no  angel  or  man  could  exist.  From 
this  again  it  is  evident  why  the  Lord  became  Man  and  clothed 
His  Divine  from  first  to  last  with  a  Human.     It  was  because  the 


the  body,  from  experience  (n.  6053-6058,  61S9-6215, 6307-6326,6466-6495, 
6598-6626. 

The    intercourse    between    soul    and    body,  from    e.xperience    (n. 
-6053-6058,  6189-6215,  6307-6327,  6466-6495,  6598-6626). 


CORRESPONDKNCl-:  OF  HEAVEN  WITH  1  HE  EARTH.    63 

Divine  Human  that  was  the  source  of  heaven  before  the  Lord's 
coming  \v;is  no  longer  sufficient  to  sustain  all  things,  for  the 
reason  that  man,  who  is  the  foundation  of  the  heavens,  had  sub- 
verted and  destroyed  order.  What  the  Divine  Human  was 
before  the  Lord's  coming,  and  what  the  condition  of  hea\'en  was 
at  that  time  may  be  seen  in  the  extra<5ls  appended  to  the  pre- 
ceding chapter. 

I02.  Angels  are  amazed  when  they  hear  that  there  are 
men  who  attribute  all  things  to  nature  and  nothing  to  the  Di- 
vine, and  who  believe  that  their  body,  into  which  so  many 
wonders  of  heaven  are  gathered,  is  a  produ6l  of  nature.  Still 
more  are  they  amazed  that  the  rational  part  of  man  is  believed 
to  be  from  nature,  when,  if  men  will  but  lift  their  minds  a  little, 
they  can  see  that  such  effe6ls  are  not  from  nature  but  from  the 
Divine  ;  and  that  nature  has  been  created  simply  for  clothing 
the  spiritual  and  for  presenting  it  in  a  correspondent  form  in  the 
outmost  of  order.  Such  men  they  liken  to  owls,  which  see  in 
darkness,  but  in  light  see  nothing. 


XIIL 


There  is  a  correspondence  of  Heaven  with  all  things 
OF  THE  Earth. 

103.  What  correspondence  is  has  been  told  in  the  preced- 
ing chapter,  and  it  has  there  been  shown  that  each  thing  and 
all  things  of  the  animal  body  are  correspondences.  The  next 
step  is  to  show  that  all  things  of  the  earth,  and  in  general  all 
things  of  the  universe,  are  correspondences. 

104.  All  things  of  the  earth  are  distinguished  into  three 
kinds,  called  kingdoms,  namely,  the  animal  kingdom,  the 
vegetable  kingdom,  and  the  mineral  kingdom.  The  things  of 
the  animal  kingdom  are  correspondences  in  the  first  degree,  be- 
cause they  live  ;  the  things  of  the  vegetable  kingdom  are  cor- 
respondences in  the  second  degree,  because  they  merely  grow  ; 
the  things  of  the  mineral  kingdom  are  correspondences  in  the 
third  degree,  because  they  neither  live  nor  grow.  Correspond- 
ences in  the  animal   kingdom   are   living  creatures   of   various 


64  HEAVEN    AND    HELL. 

kinds,  both  those  that  walk  and  creep  on  the  ground  and  those 
that  fly  in  the  air  ;  these  need  not  be  specially  named,  as  they 
are  well  known.  Correspondences  in  the  vegetable  kingdom 
are  all  things  that  grow  and  abound  in  gardens,  forests,  fields, 
and  meadows ;  these,  too,  need  not  be  named,  because  they  are 
well  known.  Correspondences  in  the  mineral  kingdom  are 
metals  more  and  less  noble,  stones  precious  and  not  precious, 
earths  of  various  kinds,  and  also  the  waters.  Besides  these  the 
things  prepared  from  them  by  human  adivity  are  correspond- 
ences, as  foods  of  every  kind,  clothing,  dwellings  and  other 
buildings,  with  many  other  things. 

105.  Also  the  things  above  the  earth,  as  the  sun,  moon, 
and  stars,  and  those  in  the  atmosphere,  as  clouds,  mists,  rain, 
lightning  and  thunder,  are  likewise  correspondences.  Things 
resulting  from  the  presence  and  absence  of  the  sun,  as  light  and 
shade,  heat  and  cold,  are  also  correspondences,  as  well  as  those 
that  follow  in  succession  therefrom,  as  the  seasons  of  the  year, 
spring,  summer,  autumn,  -and  winter ;  and  the  times  of  day, 
morning,  noon,  evening,  and  night. 

Io6*  In  a  word,  all  things  that  have  existence  in  nature, 
from  the  least  to  the  greatest,  are  correspondences.'  They  are 
correspondences  because  the  natural  world  with  all  things  in  it 
springs  forth  and  subsists  from  the  spiritual  world,  and  both 
worlds  from  the  Divine.  They  are  said  to  subsist  also,  because 
everything  subsists  from  that  from  which  it  springs  forth,  sub- 
sistence being  a  permanent  springing  forth  ;  also  because  no- 
thing can  subsist  from  itself,  but  only  from  that  which  is  prior  to 
itself,  thus  from  a  First,  and  if  separated  from  that  it  would 
utterly  perish  and  vanish. 

107*  Every  thing  in  nature  that  springs  forth  and  subsists  in 
accordance  with  Divine  order  is  a  correspondence.  Divine  order 
is  caused  by  the  Divine  good  that  flows  forth  from  the  Lord.  It 
begins  in  Him,  goes  forth  from  Him  through  the  heavens  in  suc- 
cession into  the  world,  and  is  terminated  there  in  outmosts  ;  and 


'  All  things  that  are  in  the  world  and  its  three  kingdoms  correspond 
to  the  heavenly  things  that  are  in  heaven,  that  is,  the  things  in  the  nat- 
ural world  correspond  to  the  things  in  the  spiritual  world  (n.  1632, 
1881,  2758,  2760-2763,  2987-3003,  3213-3227,  3483,  3624-3649,  4044,  4053, 
41 16,  4366,  4939,  51 16,  5377,  5428,  5477,  9280). 

By  correspondences  the  natural  world  is  conjoined  to  the  spiritual 
world  (n.  8615). 

For  this  reason  all  nature  is  a  theatre  representative  of  the  Lord's 
kingdom  (n.  2758,  2999,  3000,  3483,  4938,  4939,  8848,  9280). 


CORRKSPONDEXCE  OF  HEAVEN  WITH  THE  EARTH.    65 

every  thing  there  that  is  in  accordance  with  order  is  a  corre- 
spondence. Every  thing  there  is  in  accordance  with  order  that 
is  good  and  perfect  for  use,  because  every  thing  good  is  good 
in  the  measure  of  its  use  ;  while  its  form  has  relation  to  truth, 
truth  being  the  form  of  good.  And  for  this  reason  every  thing 
in  the  whole  world  and  of  the  nature  thereof  that  is  in  Divine 
order  has  reference  to  good  and  truth.' 

Io8«  That  all  things  in  the  world  spring  from  the  Divine, 
and  are  clothed  with  such  things  in  nature  as  enable  them  to 
exist  there  and  perform  use,  and  thus  to  correspond,  is  clearly 
evident  from  the  various  things  seen  in  both  the  animal  and 
vegetable  kingdoms.  In  both  there  are  things  that  any  one  who 
thinks  interiorly  can  see  to  be  from  heaven.  For  illustration  a  few 
things  out  of  a  countless  number  may  be  mentioned  ;  and  first 
some  things  from  the  animal  kingdom.  Many  are  aware  what 
knowledge  there  is  engrafted  as  it  were  in  every  animal.  Bees 
know  how  to  gather  honey  from  flowers,  to  build  cells  out  of  wax 
in  which  to  store  their  honey,  and  thus  provide  food  for  themselves 
and  their  families,  even  for  a  coming  winter.  That  a  new  gener- 
ation may  be  born  their  queen  lays  eggs,  and  the  rest  take  care 
of  them  and  cover  them.  They  live  under  a  sort  of  government 
which  all  know  by  instinct.  They  preserve  the  working  bees 
and  cast  out  the  drones,  depriving  them  of  their  wings ;  besides 
many  other  wonderful  things  implanted  in  them  from  heaven  for 
the  sake  of  their  use,  their  wax  everywhere  serving  the  human 
race  for  candles,  their  honey  for  adding  sweetness  to  food.  [2.] 
Again,  what  wonders  do  we  see  in  worms,  the  meanest  creatures 
in  the  animal  kingdom  !  They  know  how  to  get  food  from  the 
juice  of  the  leaves  suited  to  them,  and  afterwards  at  the  ap- 
pointed time  to  invest  themselves  with  a  covering  and  enter  as  it 
were  into  a  womb,  and  thus  hatch  offspring  of  their  own  kind. 
Some  are  first  turned  into  nymphs  and  chrysalids,  spinning 
threads  about  themselves  ;  and  this  travail  being  over  they  come 
forth  clad  with  a  different  body,  furnished  with  wings  with  which 
they  fly  in  the  air  as  in  their  heaven,  and  pair  together  and  lay 
eggs  and  provide  for  posterity.  [3.]  Besides  these  special  in- 
stances all  creatures  in  general  that  fly  in  the  air  know  the  proper 


'  Every  thing  in  the  universe,  both  in  heaven  and  in  the  world,  that 
is  in  accordance  with  order,  has  reference  to  good  and  truth  (n.  2451, 
3166,  4390,  4409,  5232,  7256,  10122)  ;  and  to  the  conjunftion  of  these,  in 
orderto  be  any  thing  (n.  10555). 


66  HEAVEN    AND    HELL. 

food  for  their  nourishment,  not  only  what  it  is  but  where  to  find 
it ;  they  know  how  to  build  nests  for  themselves,  one  kind  in  one 
way  and  another  kind  in  another  way  ;  how  to  lay  their  eggs  in 
the  nests,  how  to  sit  upon  them,  how  to  hatch  their  young  and 
feed  them,  and  to  turn  them  out  of  their  home  when  they  are 
able  to  shift  for  themselves.  They  know,  too,  their  enemies  that 
they  must  avoid  and  their  friends  with  whom  they  may  associate, 
and  this  from  early  infancy ;  not  to  mention  the  wonders  in  the 
eggs  themselves,  in  which  all  things  lie  ready  in  their  order  for 
the  formation  and  nourishment  of  the  chicks  ;  besides  numberless 
other  things.  [4.]  Who  that  thinks  from  any  wisdom  of  reason 
will  ever  say  that  these  instindls  are  from  any  other  source  than 
the  spiritual  world,  which  the  natural  serves  in  clothing  what  is 
from  it  with  a  body,  or  in  presenting  in  effe6l  what  is  spiritual  in 
the  cause?  The  beasts  of  the  earth  and  the  birds  of  the  air  are 
born  into  all  this  knowledge,  while  man,  who  is  of  much  more 
value  than  they,  is  not ;  for  the  reason  that  animals  are  in  the 
order  of  their  life,  and  have  not  been  able  to  destroy  what  is  in 
them  from  the  spiritual  world,  because  they  have  no  rational 
faculty.  Man,  on  the  other  hand,  whose  thought  is  from  the 
spiritual  world,  having  perverted  what  is  in  him  from  that  world 
by  a  life  contrary  to  order,  which  his  rational  faculty  has  favored, 
must  needs  be  born  into  mere  ignorance  and  afterwards  be  led 
back  by  Divine  means  into  the  order  of  heaven. 

109*  How  the  things  in  the  vegetable  kingdom  correspond 
can  be  seen  from  many  instances,  as  that  little  seeds  grow  into 
trees,  put  forth  leaves,  produce  flowers,  and  then  fruit,  in  which 
again  they  deposit  seed,  these  things  taking  place  in  succession 
and  existing  together  in  an  order  so  wonderful  as  to  be  inde- 
scribable in  a  few  words.  Volumes  might  be  filled,  and  yet 
there  would  be  still  deeper  arcana,  relating  more  closely  to  their 
uses,  which  science  would  be  unable  to  exhaust.  Since  these 
things,  too,  are  from  the  spiritual  world,  that  is,  from  heaven, 
which  is  in  the  human  form  (as  has  been  shown  above  in  its  own 
chapter),  so  all  the  particulars  in  this  kingdom  have  a  certain  re- 
lation to  such  things  as  are  in  man,  as  some  in  the  learned  world 
know.  That  all  things  in  this  kingdom  also  are  correspondences 
has  been  made  clear  to  me  b}^  much  experience.  Often  when  I 
have  been  in  gardens  and  have  been  looking  at  the  trees,  fruits, 
flowers,  and  plants  there,  I  have  recognized  their  correspond- 
ences in  heaven,  and  have  spoken  with  those  with  whom  these 
were,  and  have  been  tauglit  whence  and  what  they  were. 


CORRESPONDENXE    OF    HEAVEN    WIl  H    THE    I.ARIH.  67 

no*  But  at  the  present  day  no  one  can  know  the  spiritual 
things  in  heaven  to  which  the  natural  things  in  the  world  corre- 
spond except  from  heaven,  since  the  knowledge  of  correspond- 
ences is  now  wholly  lost.  But  the  nature  of  the  correspondence 
of  spiritual  things  with  natural  I  shall  be  glad  to  illustrate  by 
some  examples.  The  animals  of  the  earth  correspond  in  general 
to  affedlion,  mild  and  useful  animals  to  good  affe6lions,  fierce 
and  useless  ones  to  evil  affections.  In  particular,  cattle  and  their 
young  correspond  to  the  affections  of  the  natural  mind,  sheep 
and  lambs  to  the  affections  of  the  spiritual  mind  ;  while  birds 
correspond,  according  to  their  species,  to  the  intellectual  things 
of  the  natural  mind  or  the  spiritual  mind.'  For  this  reason 
various  animals,  as  cows  and  oxen,  calves,  rams,  sheep,  he-goats 
and  she-goats,  he-lambs  and  she-lambs,  also  pigeons  and  turtle- 
doves, were  devoted  to  a  sacred  use  in  the  Israelitish  Church, 
which  was  a  representative  church,  and  sacrifices  and  burnt 
offerings  were  made  of  them.  For  they  corresponded  in  that 
use  to  spiritual  things,  and  in  heaven  these  were  understood  in 
accordance  with  the  correspondences.  Moreover,  animals  ac- 
cording to  their  kinds  and  species,  because  they  have  life,  are 
affe6tions  ;  and  the  life  of  each  one  is  solely  from  affection  and  in 
accordance  with  affe6lion  ;  consequently  every  animal  has  an 
innate  knowledge  that  is  in  accord  with  its  life's  affe6lion.  Man 
is  like  an  animal  so  far  as  his  natural  man  is  concerned,  and  is 
therefore  likened  to  animals  in  common  si)eech  ;  for  example, 
if  he  is  gentle  he  is  called  a  sheep  or  lamb,  if  fierce  a  bear  or 
wolf,  if  cunning  a  fox  or  serpent,  and  so  on. 

III.  There  is  a  like  correspondence  with  things  in  the 
vegetable  kingdom.  In  general,  a  garden  corresponds  to  the 
intelligence  and  wisdom  of  heaven  ;   and  for  this  reason  heaven 


'  From  correspondence  animals  sig^nify  affe(!^ions  ;  inild  and  useful 
animals  j^ood  affections,  fierce  and  useless  ones  evil  affections  (n.  41, 
46,  142,  143,  246,  714,  716,  719,  2179,  2i<So,  3519,  9280)  ;  illnstralcd  by  ex- 
perience f)  am  the  spiritual  7vorld  (n.  3218,  5i9<S,  9ti9o). 

Influx  of  the  si)iritual  world  into  the  lives  of  animals  (n.  1633,  3646). 

Cattle  and  tiieir  yoiiiij;^;  from  correspondence  sij;nify  affeCtions  of  the 
natural  mind  (n.  21S0,  2566,9391,  10132,  10407). 

What  sheep  sii^nify  ( n.  4169,  4S09)  ;  and  lambs  (n.  3994,  10132). 

I'^lyini^  creatures  signify  intellectual  thin;j;s  (n.  40,745,  776,778,866, 
988,991,  5149,  7441)  ;  with  a  difference  acctirding  to  their  genera  and 
species, yrc?;«  experience  in  the  spiritual  luortd  (n.  3219). 


68  HEAVEN    AND    HELL. 

is  called  the  Garden  of  God,  and  Paradise  ;'  and  men  call  it  the 
heavenly  paradise.  Trees,  according  to  their  species,  correspond 
to  the  perceptions  and  knowledges  of  good  and  truth  which  are 
the  source  of  intelligence  and  wisdom.  For  this  reason  the 
ancient  people,  who  were  acquainted  with  correspondences,  held 
their  sacred  worship  in  groves ;'  and  for  the  same  reason  trees 
are  mentioned  in  the  Word,  and  heaven,  the  church,  and  man 
are  compared  to  them ;  as  the  vine,  the  olive,  the  cedar,  and 
others,  and  the  good  works  done  by  men  are  compared  to  fruits. 
Also  the  food  derived  from  trees,  and  more  especially  from  the 
grain  harvests  of  the  field,  corresponds  to  affedlions  for  good 
and  truth,  because  these  affedlions  feed  the  spiritual  life,  as  the 
food  of  the  earth  does  the  natural  life  f  and  bread  from  grain,  in 
a  general  sense,  because  it  is  the  food  that  specially  sustains  life, 
and  because  it  stands  for  all  food,  corresponds  to  an  affe6lion  for 
all  good.  It  is  on  account  of  this  correspondence  that  the  Lord 
calls  Himself  the  bread  of  life  ;  and  that  loaves  of  bread  had  a 
holy  use  in  the  Israelitish  Church,  being  placed  on  the  table  in 
the  tabernacle  and  called  "the  bread  of  faces;"  also  the  Divine 
worship  that  was  performed  by  sacrifices  and  burnt  offerings  was 
called  "bread."  Moreover,  because  of  this  correspondence  the 
most  holy  a6l  of  worship  in  the  Christian  Church  is  the  Holy 
Supper,  in  which  bread  is  given,  and  wine.*  From  these  few  ex- 
amples the  nature  of  correspondence  can  be  seen. 


'  From  correspondence  a  garden  and  a  paradise  signify  intelligence 
and  wisdom  (n.  loo,  io8)  ;  from  experience  (n.  3220). 

All  things  that  have  a  correspondence  have  in  the  Word  the  same 
significance  (n.  2896,  2987,  2989,  2990,  2991,  3002,  3225). 

^  Trees  signify  perceptions  and  knowledges  (n.  103,  2163,  2682,  2722, 
2972,  7692). 

P'or  this  reason  the  ancient  people  held  Divine  worship  in  groves 
under  trees  according  to  their  correspondence  (n.  2722,  4552). 

Influx  of  heaven  into  subjects  of  the  vegetable  kingdom,  as  into 
trees  and  plants  (n.  3648). 

3  F'rom  correspondence  foods  signify  such  things  as  nourish  the 
spiritual  life  (n.  31 14,  4459,  4792,  4976,  5147,  5293,  5340,  5342,  5410,  5426. 
5576,  5582,  5588,  5655.  5915.  6277,  8562,  9003). 

••  Bread  signifies  every  good  that  nourishes  the  spiritual  life  of  man 
(n.  2165,  2177,  3478,  3735,  3813,  421 1,  4217,  4735,  4976.  9323,  9545,  10686). 

Such  was  the  signification  of  the  loaves  that  were  on  the  table  in  the 
tabernacle  (n.  3478,  9545)- 

Sacrifices  in  general  were  called  bread  (n.  2165). 


CORRESPONDENCE    OF    HEAVEN    WITH    THE    EARTH.  69 

112.  How  conjunclion  of  heaven  with  the  world  is  effecled 
by  means  of  correspondences  shall  also  be  told  in  a  few  words. 
The  Lord's  kingdom  is  a  kingdom  of  ends,  which  are  uses  ;  or 
what  is  the  same  thing,  a  kingdom  of  uses  which  are  ends.  For 
tliis  reason  the  universe  has  been  so  created  and  formed  by  the 
Divine  that  uses  may  be  every  where  clothed  in  such  a  way  as  to 
be  presented  in  act,  or  in  effect,  first  in  heaven  and  afterwards  in 
the  world,  thus  by  degrees  and  successively,  down  to  the  out- 
most things  of  nature.  Evidently,  then,  the  correspondence  of 
natural  things  with  spiritual  things,  or  of  the  world  with  heaven, 
is  through  uses,  and  uses  are  what  conjoin  ;  and  the  forms  in 
which  uses  are  clothed  are  correspondences  and  are  conjunctions 
just  to  the  extent  that  they  are  forms  of  uses.  In  nature  in  its 
threefold  kingdom,  all  things  that  exist  in  accordance  with  order 
are  forms  of  uses,  or  effects  formed  from  use  for  use,  and  this  is 
why  the  things  in  nature  arc  correspondences.  But  in  the  case 
of  man,  so  far  as  he  is  in  accordance  with  Divine  order,  that  is, 
so  far  as  he  is  in  love  to  the  Lord  and  in  charity  towards  the 
neighbor,  are  his  a6ls  uses  in  form,  and  correspondences,  and 
through  these  he  is  conjoined  to  heaven.  To  love  the  Lord  and 
the  neighbor  means  in  general  to  {jerform  uses.'  Furthermore, 
it  must  be  understood  that  man  is  the  means  by  which  the  nat- 
ural world  and  the  spiritual  world  are  conjoined,  that  is,  man  is 


Bread  includes  all  food  (n.  2165). 

Thus  it  signifies  all  heavenly  and  spiritual  food  (n.  276,  680,  2165, 
2177,  3478,  61 18,  8410). 

'  Every  good  has  its  delight  as  well  as  its  quality  from  use  and  in 
accoidaiice  with  use  ;  therefore  such  as  the  use  is,  such  is  the  good  (n. 
3049,4984,  7038). 

Angelic  life  consists  in  the  goods  of  love  and  charity,  tiiat  is,  in  per- 
forming uses  (n.  454). 

The  Lord,  and  consequently  the  angels,  look  only,  in  regard  to  man, 
to  ends,  which  are  uses  (n.  1317,  1645,  5854). 

The  Lord's  kingdom  is  a  kingdom  of  uses,  that  is,  of  ends  (n.  454, 
696,  :io3,  3645,  4054,  7038). 

Serving  the  Lord  is  performing  uses  (n.  7038). 

Lacli  thing  and  all  things  in  man  have  been  formed  for  use  (n.  3626, 
4104,  5189,  9297  ;  also  from  use,  that  is,  the  use  is  prior  to  the  organic 
forms  in  man  through  which  the  use  is  performed,  because  use  is  from 
the  intlowing  of  the  Lord  through  heaven  (n.  4223,4926). 

Moreover,  man's  interiors,  which  constitute  his  muid,  when  he  grows 
to  maturity,  are  formed  from  use  and  for  use  ( n.  1964,  6S15,  9297). 

Conseciuently  man  is  such  as  are  llie  uses  with  him  (n.  1568,  3570, 
4054._  6571,  6935',  693S,  10284). 

Uses  are  the  ends  tor  the  sake  of  which  (n.  3565,  4054,  4104,  6815). 

Use  is  the  tirst  and  the  last,  thus  the  all  of  man  (n.  1964). 


70  HEAVEN    AND    HELL. 

the  medium  of  conjun6lion,  because  in  him  there  is  a  natural 
world  and  there  is  a  spiritual  world  (see  above,  n.  57)  ;  conse- 
quently to  the  extent  that  man  is  spiritual  he  is  the  medium  of 
conjun6lion  ;  but  to  the  extent  that  a  man  is  natural,  and  not 
spiritual,  he  is  not  a  medium  of  conjun6lion.  Nevertheless,  apart 
from  this  mediumship  of  man,  a  Divine  influx  into  the  world 
and  into  the  things  pertaining  to  man  that  are  of  the  world  goes, 
on,  but  not  into  man's  rational  faculty. 

113.  As  all  things  that  are  in  accord  with  Divine  order 
correspond  to  heaven,  so  all  things  contrary  to  Divine  order 
correspond  to  hell.  All  things  that  correspond  to  heaven  have 
relation  to  good  and  truth  ;  but  those  that  correspond  to  hell 
have  relation  to  evil  and  falsity. 

II4*  Something  shall  now  be  said  about  the  knowledge  of 
correspondences  and  its  use.  It  has  been  said  above  that  the 
spiritual  world,  which  is  heaven,  is  conjoined  wath  the  natural 
world  by  means  of  correspondences  ;  therefore  by  means  of  cor- 
respondences communication  with  heaven  is  granted  to  man. 
For  the  angels  of  heaven  do  not  think  from  natural  things,  as 
man  does  ;  but  when  man  has  acquired  a  knowledge  of  corre- 
spondences he  is  able,  in  resped  to  the  thoughts  of  his  mind,  to 
be  associated  with  the  angels,  and  thus  in  respect  to  his  spirit- 
ual or  internal  man  to  be  conjoined  with  them.  That  there 
might  be  such  a  conjunction  of  heaven  with  man  the  Word  was 
written  wholly  by  correspondences,  each  thing  and  all  things  in 
it  being  correspondent.'  If  man,  therefore,  had  a  knowledge 
of  correspondences  he  would  understand  the  spiritual  sense  of 
the  Worcl,  and  would  thereby  gain  a  knowledge  of  arcana  of 
which  he  sees  nothing  in  the  sense  of  the  letter.  For  there  is 
a  literal  sense  and  there  is  a  spiritual  sense  in  the  Word,  the 
literal  sense  made  up  of  such  things  as  are  in  the  world,  and  the 
spiritual  sense  of  such  things  as  are  in  heaven.  And  such  a 
Word,  in  which  every  thing  down  to  the  least  jot  is  a  corre- 
spondence, was  given  to  men  because  the  conjun6hon  of  heaven 
with  the  world  is  effeded  by  means  of  correspondences." 


'  The  Word  was  written  wholly  by  correspondences  (n.  8615) 
By  means  of  the  Word  man  has  conjundion  with  heaven  (n.  2899, 
6943.  9396,  9400,  9401,  10375,  10452). 

'  The  spiritual  sense  of  the  Word  is  treated  of  in  the  little  work  on 
The  ll^hite  Horse  referred  to  in  the  Apocalypse. 


CORRESPONDENCE   OF    HEAVEN    WITH    THE    EARTH.  7 1 

115.  I  have  been  taught  from  heaven  that  the  most  an- 
cient men  on  earth,  who  were  celestial  men,  thcnight  from  corre- 
spondences themselves,  the  natural  things  of  the  world  before 
their  eyes  serving  them  as  means  of  thinking  in  this  way  ;  and 
that  they  could  be  in  fellowship  with  angels  and  talk  with  them 
because  they  so  thought,  and  that  thus  through  them  heaven 
was  conjoined  to  the  world.  For  this  reason  that  period  was 
called  the  Golden  Age,  of  which  it  is  said  by  ancient  writers 
that  the  inhabitants  of  heaven  dwelt  with  men  and  associated 
with  them  as  friends  with  friends.  But  after  this  there  followed 
a  period  when  men  thought,  not  from  correspondences  them- 
selves, but  from  a  knowledge  of  correspondences,  and  there  was 
then  also  a  conjunction  of  heaven  w-ith  man,  but  less  intimate. 
This  period  was  called  the  Silver  Age.  After  this  men  had  a 
knowledge  of  correspondences  but  did  not  think  from  that  know- 
ledge, because  they  were  in  natural  good,  and  not,  like  those 
before  them,  in  spiritual  good.  This  period  was  called  the 
Copper  Age.  After  this  men  gradually  became  external,  and 
finally  corporeal,  and  then  the  knowledge  of  correspondences 
was  wholly  lost,  and  with  it  a  knowledge  of  heaven  and  of  the 
many  things  pertaining  to  heaven.  It  was  from  correspondence 
that  these  ages  were  named  from  gold,  silver,  and  copper,'  and 
for  the  reason  that  from  correspondence  gold  signifies  celestial 
good  in  which  were  the  most  ancient  people,  silver  spiritual 
good  in  which  were  the  ancient  people  that  followed,  and  cop- 
per natural  good  in  which  were  the  next  posterity  ;  while  iron, 
from  w-hich  the  last  age  takes  its  name,  signifies  hard  truth 
apart  from  good. 


'  Gold  from  correspondence  sisj;nifies  celestial  good  (n.  113,  1551, 
1552.  565B.  6914,  6917,  9510,  9S74,  9S81  \. 

Silver  signifies  spiritual  good,  that  is,  tnitii  from  a  celestial  origin  (n. 
1551,1552,2954.5658). 

Copper  signifies  natural  good  (n.  425,  1551). 

Iron  signifies  truth  in  the  outmost  of  order  (n.  425,  426).; 


72  HEAVEN    AND    HELL. 

XIV. 

The  Sun  in  Heaven. 

Il6*  In  heaven  neither  the  sun  of  the  world,  nor  anything 
from  that  sun,  is  seen,  because  it  is  wholly  natural.  In  fa6l 
nature  has  its  beginning  from  that  sun,  and  whatever  is  pro- 
duced by  means  of  it  is  called  natural.  But  the  spiritual,  to 
which  heaven  belongs,  is  above  nature  and  wholly  distindl  from 
what  is  natural ;  and  there  is  no  communication  between  the 
two  except  by  correspondences.  What  the  distin6lion  between 
them  is  may  be  understood  from  what  has  been  already  said 
about  degrees  (n.  38),  and  what  the  communication  is  from 
what  has  been  said  in  the  two  preceding  chapters  about  corre- 
spondences. 

ri7.  Although  the  sun  of  the  world  is  not  seen  in  heaven, 
nor  anything  from  that  sun,  there  is  nevertheless  a  sun  there, 
and  light  and  heat,  and  all  things  that  are  in  the  world,  with  in- 
numerable others,  but  not  from  the  same  origin ;  since  the 
things  in  heaven  are  spiritual,  and  those  in  the  world  are  nat- 
ural. The  sun  of  heaven  is  the  Lord ;  the  light  there  is  the  Di- 
vine truth  and  the  heat  the  Divine  good  that  go  forth  from 
the  Lord  as  a  sun.  From  this  origin  are  all  things  that  spring 
forth  and  are  seen  in  the  heavens.  This  light  and  heat  and 
things  existing  therefrom  in  heaven  will  be  treated  of  in  the 
following  chapters  ;  in  this  chapter  we  will  speak  only  of  the  sun 
there.  In  heaven  the  Lord  is  seen  as  a  sun,  for  the  reason  that 
He  is  Divine  love,  from  which  all  spiritual  things,  and  by  means 
of  the  sun  of  the  world  all  natural  things,  have  their  existence. 
That  love  is  what  shines  as  a  sun. 

118.  That  the  Lord  is  adually  seen  in  heaven  as  a  sun  I 
have  not  only  been  told  by  angels,  but  it  has  frequently  been 
granted  me  to  see  it ;  and  what  I  have  heard  and  seen  respedl- 
ing  the  Lord  as  a  sun  I  shall  be  glad  to  tell  in  a  few  words. 
The  Lord  is  seen  as  a  sun,  not  in  heaven,  but  high  above  the 
heavens ;  and  not  dire6lly  overhead  or  in  the  zenith,  but  before 
the  faces  of  the  angels  at  a  middle  height.  He  is  seen  at  a 
considerable  distance,  and  in  two  places,  one  before  the  right 
eye  and  the  other  before  the  left  eye.  Before  the  right  eye  He 
is  seen  exa6lly  like  a  sun,  as  it  were,  with  the  same  glow  and  size 


THE   SUN    I\    HEAVEN.  73 

as  the  sun  of  the  world.  Before  the  left  eye  He  is  not  seen  as 
a  sun,  but  as  a  moon,  glowing  white  like  the  moon  of  our  earth, 
and  of  like  size,  but  more  brilliant,  and  surrounded  with  many 
little  moons,  as  it  were,  of  similar  whiteness  and  splendor.  The 
Lord  is  seen  so  differently  in  two  places  because  every  person 
sees  the  Lord  in  accordance  with  his  perception  of  the  Lord, 
thus  He  is  seen  in  one  way  by  those  that  receive  Him  with  the 
good  of  love,  and  in  another  by  those  that  receive  Him  with 
the  good  of  faith.  Those  that  receive  Him  with  the  good  of  love 
see  Him  as  a  sun,  fiery  and  flaming,  in  accordance  with  their  re- 
ception of  Him  ;  these  are  in  His  celestial  kingdom  ;  while  those 
that  receive  Him  with  the  good  of  faith  see  Him  as  a  moon, 
white  and  brilliant  in  accordance  with  their  reception  of  Him, 
and  these  are  in  His  spiritual  kingdom.'  This  is  so  because  good 
of  love  corresponds  to  fire ;  therefore  in  the  spiritual  sense  fire 
is  love ;  and  the  good  of  faith  corresponds  to  light,  and  in  the 
spiritual  sense  light  is  faith.*  And  the  Lord  appears  before 
the  eves  because  the  interiors,  which  belong  to  the  mind,  see 
through  the  eyes,  from  good  of  love  through  the  right  eye,  and 
from  good  of  faith  through  the  left  eye  f  since  with  angels  and 
also  with  men  all  things  at  the  right  correspond  to  good  from 


'  The  Lord  is  seen  in  heaven  as  a  sun,  and  is  the  sun  of  heaven  (n. 
1053,  3636,  3643.  4060 1.  .... 

The  Lord  is  seen  as  a  sun  by  those  who  are  in  His  celestial  kingdom, 
where  love  to  Him  reigns,  and  as  a  moon  by  those  who  are  in  His  spir- 
itual kingdom,  where  charity  to  the  neighbor  and  faith  reign  (n.  1521, 
1529-1531.  1837.  4696). 

The  Lord  is  seen  as  a  sun  at  a  middle  height  before  the  right  eye, 
and  as  a  moon  before  the  left  eye  (n.  1053,  1521,  1529-1531,  3636,  3643, 
4321,  5097,  7078,  7083,  7173.  7270,  88 1 2,  10S09). 

The  Lord  is  seen  as  a  sun  and  as  a  moon  (n.  1531,  7173)- 

The  Lord's  Divine  itself  is  far  above  His  Divine  in  heaven  (n.  7270, 
8760). 

9  <<  pire"  in  the  Word  signifies  love,  both  in  a  good  sense  and  in  a  bad 
sense  (n.  934,  4906,  5215). 

Holy  or  heavenly  fire  signifies  the  Divine  Love  (n.  934,  6314,  6832). 

Infernal  fire  signifies  love  of  self  and  of  the  world  and  every  lust  of 
those  loves  (n.  1861,  5071,  6314,  6832,  7575,  10747). 

Love  is  the  fire  of  life,  and  life  itself  is  really  from  it  (n.  4906,  5071, 
6032,6314). 

"Light"  signifies  the  truth  of  faith  (n.  3195,  3485,  3636,  3643,  3993, 
4302,  4413,  4415,  9548,  9684). 

*  The  sight  of  the  left  eye  corresponds  lo  truths  of  faith,  and  the  sight 
of  the  right  eye  to  their  goods  (n.  4410,  6923). 


74  HEAVEN    AND    HELL. 

which  truth  is  derived,  and  all  at  the  left  to  truth  that  is  from 
good.'     Good  of  faith  is  in  its  essence  truth  from  good. 

II9*  And  this  is  why  in  the  Word  the  Lord  in  respe6l  to 
love  is  likened  to  the  sun,  and  in  respe6l  to  faith  to  the  moon  ; 
also  that  the  "sun"  signifies  love  from  the  Lord  to  the  Lord,  and 
the  "moon"  signifies  faith  from  the  Lord  in  the  Lord,  as  in  the 
following  passages  : 

"The  light  of  the  moon  shall  be  as  the  light  of  the  sun,  and  the  light 

of  the  sun  shall  be  sevenfold,  as  the  light  of  seven  days  "  {Isa. 

XXX.  26). 
"And  when  I  shall  extinguish  thee  I  will  cover  the  heavens  and  make 

the  stars  thereof  dark  ;  I  will  cover  the  sun  with  a  cloud,  and  the 

moon  shall  not  make  her  light  to  shine.     All  luminaries  of  light 

in  the  heavens  will  I  make  dark  over  thee,  and  I  will  set  darkness 

upon  thy  land  "  {Ezek.  xxxii.  7,  8). 
"I  will  darken  the  sun  in  his  going  forth,  and  the  moon  shall  not  make 

her  light  to  shine  "  {Isa.  xiii.  10). 
"The  sun  and  the  moon  shall  be  darkened,  and  the  stars  shall  withdraw 

their  shining The  sun  shall  be  turned  into  darkness  and  the 

moon  into  blood"  {"JoelW.  2,  10,  31  ;  iii.  15). 
"The  sun  became  black  as  sackcloth  and  hair,  and  the  moon  became  as 

blood,  and  the  stars  . .  fell  unto  the  earth"  {Apoc.  vi.  12,  13). 
"Immediately    after   the    afflicflion    of    those    days    the    sun    shall   be 

darkened,  and  the  moon  shall  not  give  her  light,  and  the  stars 

shall  fall  from  heaven  "  {Matt.  xxiv.  29). 

And  elsewhere.  In  these  passages  the  "sun"  signifies  love,  and 
the  "moon"  faith,  and  the  "stars"  knowledges  of  good  and 
truth.*  These  are  said  to  be  darkened,  to  lose  their  light,  and  to 
fall  from  heaven,  when  they  are  no  more.  That  the  Lord  is  seen 
as  a  sun  in  heaven  is  evident  also  fiom  his  appearance  when 
transfigured  before  Peter,  James,  and  John, 

That  "  His  face  did  shine  as  the  sun  "  {Matt.  xvii.  2). 
These  disciples  thus  saw  the  Lord  when  they  were  withdrawn 
from  the  body,  and  were  in  the  light  of  heaven.  It  was  because 
of  this  correspondence  that  the  ancient  people,  with  whom  was 
a  representative  church,  turned  the  face  to  the  sun  in  the  east 
when  they  were  in  Divine  worship ;  and  for  the  same  reason 
they  gave  to  their  temples  an  eastern  aspe6l. 

I20.  How  great  the  Divine  love  is  and  what  it  is  can  be 
seen  by  comparison  with  the  sun  of  the  world  in  its  gi'eatest 
ardor ;  it  is,  if  you  will  believe  it,  much  more  ardent  than  that 

1  The  things  on  man's  right  have  relation  to  good  from  which  is  truth, 
and  those  on  his  left  to  truth  from  good  (n.  9495,  9604). 

^  "  Stars"  and  "constellations  "  in  the  Word  signify  knowledges  of 
good  and  truth  (n.  2495,  2849,  4697). 


THE   SUN    IN    HEAVEN.  75 

sun.  For  this  reason  tlie  Lord  as  a  sun  does  not  flow  without 
mediums  into  the  heavens,  but  the  ardor  of  His  love  is  grad- 
ually tempered  on  the  way.  These  teniperinj^s  aj^pcar  as  rad- 
iant belts  about  the  sun  ;  furthermore,  the  angels  are  veiled  with 
a  thin  adapting  cloud  to  prevent  their  being  harmed  by  the  in- 
flowing love.'  For  this  reason  the  heavens  are  more  or  less 
near  in  accordance  with  their  reception.  As  the  higher  heavens 
are  in  good  of  love  they  are  nearest  to  the  Lord  as  the  sun  ; 
and  as  the  lower  heavens  are  in  good  of  fiiith  they  are  farther 
away  from  Him.  But  those  that  are  in  no  good,  like  those  in 
hell,  are  farthest  away,  at  different  distances  in  accordance  with 
their  opposition  to  good.^ 

121.  W^hen,  however,  the  Lord  appears  in  heaven,  which 
often  occurs.  He  does  not  appear  encompassed  with  a  sun,  but 
in  the  form  of  an  angel,  yet  distinguished  from  angels  by  the 
Divine  shining  through  from  His  face,  since  He  is  not  there 
in  person,  for  in  person  the  Lord  is  constantly  encompassed  by 
the  sun,  but  He  is  present  by  look.  For  it  is  a  common  occur- 
rence in  heaven  for  persons  to  appear  to  be  present  in  a  place 
where  their  look  is  fixed  or  is  terminated,  even  when  this  place 
is  far  away  from  where  they  really  are.  This  presence  is  called 
the  presence  of  internal  sight,  which  will  be  treated  of  further 
on.  I  have  also  seen  the  Lord  out  of  the  sun  in  the  form  of  an 
angel,  at  a  height  a  little  below  the  sun  ;  also  near  by  in  a  like 
form,  with  shining  face,  and  once  in  the  midst  of  angels  as  a 
flame-like  radiance. 


'  What  the  Lord's  Divine  love  is,  and  how  great  it  is,  illustrated  by 
comparison  with  the  fire  of  this  world's  sun  (n.  6834,  6849,  8644). 

TIk-  Lord's  Divine  love  is  love  toward  the  whole  human  race  to  save 
it  (n.  1820,  1865,  2253,  6872). 

The  love  that  first  goes  forth  from  the  fire  of  the  Lord's  love  does  not 
enter  heaven,  but  is  seen  as  radiant  belts  about  the  sun  (n.  7270). 

The  angels  are  veiled  with  a  corresponding  tliin  cloud,  to  prevent  their 
being  harmed  by  the  inflow  of  burning  love  (n.  6849). 

'  The  Lord's  presence  with  the  angels  is  in  proportion  to  their  recep- 
tion of  good  of  love  and  faitii  from  flim  (n.  904,4198,4320,6280,6832, 
7042,  8819,  9680,  9682,  9683,  10106,  1081 1 ). 

The  Lord  ai)pears  to  eacii  one  in  accordance  with  what  he  is  (n.  1861, 
3235,  4198,  4206). 

The  hells  are  at  a  distance  from  the  heavens  because  they  cannot 
bear  the  presence  of  Divine  love  from  the  Lord  (n.  4299,  7519,  7738,  7989, 
8137,  8265,  9327). 

For  tliis  nason  tlic  hells  are  very  far  away  from  the  heavens,  and  this 
is  the  "great  gulf"  (n.  9346,  10187). 


76  HEAVEN   AND    HELL. 

122*  To  the  angels  the  sun  of  the  world  appears  like  a 
dense  darkness  opposite  to  the  sun  of  heaven,  and  the  moon 
like  a  darkness  opposite  to  the  moon  of  heaven,  and  this  con- 
stantly ;  and  for  the  reason  that  the  world's  fieriness  corresponds 
to  the  love  of  self,  and  the  light  from  it  corresponds  to  what  is 
false  from  that  love ;  and  the  love  of  self  is  the  dire6l  opposite 
of  the  Divine  love ;  and  what  is  false  from  that  love  is  the 
diredl  opposite  of  the  Divine  truth ;  and  the  opposite  of  the 
Divine  love  and  the  Divine  truth  is  to  the  angels  darkness. 
Therefore,  in  the  Word,  to  worship  the  sun  and  moon  of  this 
world  and  bow  down  to  them,  signifies  to  love  self  and  the 
falsities  that  spring  from  the  love  of  self,  and  it  is  said  that  such 
will  be  cut  off 

(JDeut.  iv.  19  ;    xvii.  3-5  ;    Jer.  viii.  i,  2  ;   Ezek.  viii  15,  16,  18  ;   Apoc.  xvi. 
8  ;   Matt.  xiii.  6).' 

123.  As  it  is  from  the  Divine  love  that  is  in  and  from  Him 
that  the  Lord  appears  in  heaven  like  a  sun,  so  all  in  the  heavens 
are  turned  constantly  to  Him,  those  in  the  celestial  kingdom  to 
Him  as  a  sun,  and  those  in  the  spiritual  kingdom  to  Him  as  a 
moon.  But  those  that  are  in  hell  turn  themselves  to  an  op- 
posite darkness  and  dense  darkness,  that  is,  they  turn  backwards, 
away  from  the  Lord  ;  and  this  for  the  reason  that  all  in  the  hells 
are  in  love  of  self  and  the  world,  thus  antagonistic  to  the  Lord. 
Those  who  turn  themselves  to  the  dense  darkness  that  is  in  the 
place  where  this  world's  sun  is  are  in  the  hells  behind,  and  are 
called  genii ;  while  those  that  turn  themselves  to  the  darkness 
that  is  in  the  place  of  the  moon  are  in  the  hells  more  in  front, 
and  are  called  spirits.  This  is  why  those  in  the  hells  are  said  to 
be  in  darkness,  and  those  in  the  heavens  in  light,  "darkness" 
signifying  falsity  from  evil,  and  "  light "  truth  from  good.  They 
so  turn  themselves  because  all  in  the  other  life  look  towards 
what  rules  in  their  interiors,  thus  to  their  loves  ;  and  with  angels 
and  spirits  the  interiors  determine  the  face ;  and  in  the  spiritual 
world  quarters  are  not  fixed,  as  in  the  natural  world,  but  are 


'  The  sun  of  the  world  is  not  seen  by  the  angels,  but  in  its  place 
something  dark,  behind,  opposite  to  the  sun  of  heaven  or  the  Lord  (n. 

7078,  9755)- 

In  the  opposite  sense  the  "sun"  signifies  the  love  of  self  (n.  2441) ; 
and  in  this  sense  "to  worship  the  sun"  signifies  to  worship  what  is  con- 
trary to  heavenly  love  or  to  the  Lord  (n.  2441,  10584). 

To  those  in  the  hells  the  sun  of  heaven  is  thick  darkness  (n.  2441). 


LIGHT    AND    HEAT    IN    HEAVEN.  77 

determined  by  the  face.  In  respect  to  his  spirit  man  turns  him- 
self in  the  same  way  as  a  spirit  does,  backwards  from  the  Lord 
if  he  is  in  love  of  self  and  the  world,  and  towards  the  Lord  if 
he  is  in  love  to  the  Lord  and  the  neighbor.  But  of  this  man  is 
ignorant,  because  he  is  in  the  natural  world  where  quarters  are 
determined  by  the  rising  and  setting  of  the  sun.  But  as  this 
cannot  be  easily  comprehended  by  men  it  will  be  elucidated 
hereafter  when  Quarters,  Space,  and  Time  in  Heaven  are  treated 
of. 

124.  Because  the  Lord  is  the  sun  of  heaven  and  every 
thing  that  is  from  Him  looks  to  Him,  He  is  the  common  centre, 
the  source  of  all  dire6lion  and  determination.'  So,  too,  all  things 
beneath  are  in  His  presence  and  under  His  auspices,  both  in 
the  heavens  and  on  the  earths. 

125.  From  all  this  what  has  been  said  and  shown  in  pre- 
vious chapters  about  the  Lord  may  now  be  seen  in  clearer  light, 
namely : 

That  He  is  the  God  of  heaven  (n.  2-6). 

That  it  is  His  Divine  that  makes  heaven  (n.  7-12). 

That  the  Lord's  Divine  in  heaven  is  love  to  Him  and 
charity  towards  the  neighbor  (n.  13-19). 

That  there  is  a  correspondence  of  all  things  of  the 
world  with  Jieaven,  and  through  heaven  with  the 
Lord  (n.  87-115). 

Also  that  the  sun  and  moon  of  the  world  are  corre- 
spondences (n.  105). 


XV. 

Light  and  Heat  in  Heaven. 

126*  That  there  is  light  in  the  heavens  those  who  think 
from  nature  alone  cannot  comprehend  ;  and  yet  such  is  the 
light  in  the  heavens  that  it  exceeds  by  many  degrees  the  noon- 
day light  of  the  world.  That  light  I  have  often  seen,  even  dur- 
ing the  evening  and  night.  At  first  I  wondered  when  I  heard 
the  angels  say  that  the  light  of  this  world  is  little  more  than 


'  The  Lord  is  the  common  centre  to  which  all  things  of  heaven  turn 
(n.  3633.  3641)- 


78  HEAVEN    AND    HELL. 

a  shadow  in  comparison  with  the  light  of  heaven  ;  but  having- 
seen  it  I  can  testify  that  it  is  so.  The  brightness  and  splendor 
of  the  light  of  heaven  are  such  as  cannot  be  described.  All 
things  that  I  have  seen  in  the  heavens  have  been  seen  in  that 
light,  thus  more  clearly  and  distin6lly.  than  things  in  this 
world. 

127.  The  light  of  heaven  is  not  a  natural  light,  like  the 
light  of  the  world,  but  a  spiritual  light,  because  it  is  from  the 
Lord  as  a  sun,  and  that  sun  is  the  Divine  love  (as  has  been 
shown  in  the  foregoing  chapter}.  That  which  goes  forth  from 
the  Lord  as  a  sun  is  called  in  the  heavens  Divine  truth,  but  in 
its  essence  it  is  Divine  good  united  to  Divine  truth.  From  this 
the  angels  have  light  and  heat,  light  from  Divine  truth,  and 
heat  from  Divine  good.  As  the  light  of  heaven,  and  the  heat 
also,  are  from  such  a  source,  they  are  evidently  spiritual  and 
not  natural.' 

128.  The  Divine  truth  is  light  to  the  angels  because  the 
angels  are  spiritual  and  not  natural.  Spiritual  beings  see  from 
their  sun,  and  natural  beings  from  theirs.  It  is  from  Divine 
truth  that  angels  have  understanding,  and  their  understanding 
is  their  inner  sight,  which  flows  into  and  produces  their  outer 
sight ;  therefore  in  heaven  whatever  is  seen  from  the  Lord  as 
the  sun  is  seen  in  light.''  This  being  the  source  of  light  in 
heaven  the  light  differs  there  in  accordance  with  the  reception 
of  Divine  truth  from  the  Lord ;  or  what  is  the  same,  in  accord- 
ance with  the  intelligence  and  wisdom  in  which  the  angels  are, 
thus  differently  in  the  celestial  kingdom  and  in  the  spiritual 
kingdom,  and  differently  in  each  society.  In  the  celestial  king- 
dom the  light  appears  flaming  because  the  angels  there  receive 
light  from  the  Lord  as  a  sun  ;  but  in  the  spiritual  kmgdom  the 
light  is  shining  white,  because  the  angels  there  recei\'e  light  from 
the  Lord  as  a  moon  (see  above,  n.  118).  So,  too,  the  light 
differs  in  different  societies,  and  again  in  each  society,  those  that 
are  at  the  centre  being  in  greater  light  and  those  in  the  circumfer- 
ence in  less  light  (see  n.  43).      In  a  word,  the  angels  have  light 


'  All  light  in  heaven  is  from  the  Lord  as  a  sun  (n.  1053,  1521,  3195, 
3341,  3636,  3643,  4415,  9548,  9684,  10809). 

The  Divine  truth  that  goes  forth  from  the  Lord  appears  in  heaven  as 
light,  and  furnishes  all  the  light  of  heaven  (n.  3195,  3222,  3223,  5400,  8644, 
9399.9548.9684). 

-  The  light  of  heaven  illumines  both  the  sight  and  the  understanding 
of  angels  and  spirits  (n.  2776,  3138). 


LIGHT    AND    HEAT    IN    HEAVKX.  79 

in  the  same  degree  in  wiiich  they  are  recipient.-,  of  Divine  truth, 
that  is,  are  in  inteUigence  and  wisdom  from  the  Lord  ;'  and  this 
is  why  the  angels  of  heaven  are  called  angels  of  light. 

129.  As  the  L-ord  in  the  heavens  is  Divine  truth,  and  the 
Divine  truth  there  is  light,  so  in  the  Word  He  is  called  Light, 
likewise  all  truth  from  Him,  as  in  the  following  passages : 

Jesus  said,  "I  am  the  light  of  the  world;  he  that  followeth  Me  shall 
not  walk  in  darkness,  but  shall  have  the  light  of  life"  (John 
viii.  12). 

"As  long  as  I  am  in  the  world  I  am  the  light  of  the  world"  (y(j//«  ix.5). 

Jesus  said,  "Yet  a  little  while  is  the  light  with  you.     Walk  while  ye 

have  the  light,  lest  darkness  overtake  you While  ye  have  the 

light  believe  in  the  light,  that  ye  may  be  sons  of  light I  have 

come  a  light  into  the  world,  that  whosoever  believeth  in  Me  may 
not  abide  in  darkness"  {John  xii.  35,  36,  46). 

"  Light  hath  come  into  the  world,  but  men  have  loved  the  darkness 
rather  than  the  light"  {John  iii.  19). 

John  says  of  the  Lord, 

"  This  is  the  true  light  which  lighteneth  every  man  "  {John  i.  q). 

"The  people  that  sit  in  darkness  have  seen  a  great  light,  and  to  them 
that  were  sitting  in  .  .  the  shadow  of  death  light  is  sprung  up" 
{Matt.  iv.  16). 

"  I  will  give  thee  for  a  covenant  of  the  people,  for  a  light  of  the  Gen- 
tiles "  {Isa.  xlii.  6). 

"I  have  established  Thee  for  a  light  to  the  Gentiles,  that  Thou  mayest 
be  My  salvation  unto  the  end  of  the  earth"  {Isa.  xlix.  6). 

"The  nations  of  them  that  are  saved  shall  walk  in  His  light"  {Apoc. 
xxi.  24). 

"Send  out  Thy  light  and  Thy  truth  ;  let  them  lead  me"  {Psalm  xlui.  3). 

In  these  and  other  passages  the  Lord  is  called  light  from  Divine 
truth,  which  is  from  Him  ;  and  the  truth  itself  is  also  called 
light.  As  light  in  the  heavens  is  from  the  Lord  as  a  sun,  so 
when  He  was  transfigured  before  Peter,  James,  and  John, 

"  His  face  did  shine  as   the   sun,  and   His  raiment  was  white  as  the 

light"  {Matt.  xvii.  2). 
"And  His  garments  became  shining,  exceeding  white  as  snow,  so  as  no 

fuller  on  earth  can  whiten  them  "  {Mark  ix.  3). 

The  Lord's  garments  had  this  appearance  because  they  repre- 
sented Divine  truth  which  is  from  Him  in  the  heavens,  "gar- 


'  The  light  in  heaven  is  in  harmony  with  the  intelligence  and  wis- 
dom of  the  angels  (n.  1524,  1529,  1530,  3339)- 

Differences  of  light  in  tlie  heavens  are  as  many  as  there  are  angelic 
societies  ;  and  as  there  are  in  tlie  heavens  endless  varieties  of  good  and 
truth,  so  are  there  of  wisdom  and  intelligence  (n.  6S4,  690,  2>-\^'  3744> 
3745,  4414,  5598,  7236,  7833.  7836). 


8o  ■  HEAVEN   AND    HELL. 

merits"  in  the  Word  signifying  truths,'  consequently  it  is  said  in 
David, 

"O  Jehovah,  Thou  coverest  Thyself    with   light  as  with   a  garment" 
{Psalm  civ.  2). 

130.  That  light  in  the  heavens  is  spiritual  and  that  this 
light  is  Divine  truth  may  be  inferred  also  from  the  fa6l  that 
men  as  well  as  angels  have  spiritual  light,  and  have  enlighten- 
ment from  that  light  so  far  as  they  are  in  intelligence  and 
wisdom  from  Divine  truth.  Man's  spiritual  light  is  the  light  of 
his  understanding,  and  the  objefls  of  that  light  are  truths, 
which  he  arranges  analytically  into  groups,  forms  into  reasons, 
and  from  them  draws  conclusions  in  series.'^  The  natural  man 
does  not  know  that  the  light  from  which  the  understanding 
sees  such  things  is  the  real  light,  for  he  neither  sees  it  with  his 
eyes  nor  perceives  it  by  thought.  And  yet  there  are  many 
who  recognize  this  light,  and  distinguish  it  from  the  natural 
light  in  which  those  are  who  think  naturally  and  not  spirit- 
ually. Those  think  naturally  who  take  account  of  the  world 
only,  and  attribute  all  things  to  nature ;  while  those  think  spirit- 
ually who  take  account  of  heaven  and  attribute  all  things  to 
the  Divine.  It  has  often  been  granted  me  to  perceive  and  also 
to  see  that  there  is  a  true  light  that  enlightens  the  mind, 
wholly  distin6l  from  the  light  that  is  called  natural  light  {lumen). 
I  have  been  raised  up  interiorly  into  that  light  by  degrees ; 
and  as  I  was  raised  up  my  understanding  became  so  enlight- 
ened as  to  enable  me  to  perceive  what  I  did  not  perceive  be- 
fore, and  finally  such  things  as  I  could  not  even  comprehend 
by  thought  from  natural  light.     Sometimes  I  felt  indignant  that 

'  In  the  Word  "garments"  signify  truths,  because  truths  clothe  good 
(n.  1073,  2576,  5248,  5319.  5954,  9216,  9952,  10536). 

The  Lord's  garments  when  He  was  transfigured  signified  Divine  truth 
going  forth  from  His  Divine  love  (n.  9212,  9216). 

^  Man  is  rational  because  his  understanding  is  illumined  by  the  light 
of  heaven  (n.  1524,  3138,  3167,  4408,  6608,  8707,  9128,  9399,  10569). 

The  understanding  is  enlightened  because  it  is  a  recipient  of  truth  (n. 
6222,  6608,  10659). 

The  understanding  is  enlightened  to  the  extent  that  man  receives 
truth  in  good  from  the  Lord  (n.  3619). 

The  understanding  is  such  as  are  the  truths  from  good  by  which  it  is 
formed  (n.  10064). 

The  understanding  has  light  from  heaven,  as  the  sight  has  light  from 
the  world  (n.  1524,  5114,  6608,  9128). 

The  light  of  heaven  from  the  Lord  is  always  present  with  man,  but  it 
flows  in  only  in  the  degree  that  man  is  in  truth  from  good  (n.  4060,  4214). 


LIGHT    AND    HEAT    IX    HEAVEN.  8l 

I  could  not  comprehend  these  things  when  they  were  so  clearly 
and  plainly  perceived  in  the  light  of  heaven.'  Because  there 
is  a  light  that  belongs  to  the  understanding,  the  same  things 
are  said  of  it  as  of  the  eye,  as  that  it  sees  and  is  in  light 
when  it  perceives,  and  is  in  obscurity  and  shade  when  it  does 
not  perceive,  and  so  on. 

131.  As  the  light  of  heaven  is  Divine  truth,  that  light  is 
also  Divine  wisdom  and  intelligence  ;  therefore  to  be  raised  up 
into  the  light  of  heaven  means  the  same  as  to  be  raised  up  into 
intelligence  and  wisdom  and  enlightened.  For  this  reason  the 
angels  have  light  in  just  the  same  degree  as  they  have  intelli- 
gence and  wisdom.  Because  the  light  of  heaven  is  Divine  wis- 
dom, in  that  light  the  character  of  every  one  is  recognized. 
The  interiors  of  every  one  lie  open  to  view  in  his  face  just  as 
tliey  are,  with  not  the  least  thing  hidden.  And  interior  angels 
love  to  have  all  things  that  pertain  to  them  lying  open,  since 
they  will  nothing  but  good.  It  is  otherwise  with  those  beneath 
heaven,  who  do  not  will  what  is  good,  and  for  that  reason  fear 
greatly  to  be  seen  in  the  light  of  heaven.  And  wonderful  to 
tell,  while  those  in  hell  appear  to  one  another  as  men,  in  the 
light  of  heaven  they  appear  as  monsters,  of  horrid  face  and 
form,  the  exa6l  form  of  their  own  evil.'^  In  respedl  to  his  spirit 
man  appears,  when  seen  by  angels,  in  the  same  way  ;  if  good 
as  a  man,  beautiful  in  accord  with  his  good  ;  if  evil  as  a  monster, 
ugly  in  accord  with  his  evil.  F"rom  this  it  is  clear  that  in  the 
light  of  heaven  all  things  are  made  manifest,  and  for  the  reason 
that  the  light  of  heaven  is  Divine  truth. 

132.  As  Divine  truth  is  light  in  the  heavens,  so  all  truths 
wherever  they  are,  whether  within  an  angel  or  outside  of  him, 
or  whether  within  the  heavens  or  outside  of  them,  emit  light. 
Nevertheless,  truths  outside  of  the  heavens  do  not  shine  as  truths 
within  the  heavens  do.  Truths  outside  of  the  heavens  shine 
coldly,  like  something  snowy,  without  heat,  because  they  do  not 


'  When  man  is  raised  up  from  tht-  sensual  he  comes  into  a  gentler 
light,  and  at  length  into  heavenly  light  (n.  6313,  6315,  9407). 

When  man  is  raised  up  into  intelligence  there  is  an  adual  elevation 
into  the  light  of  heaven  (n.  3190). 

How  great  a  light  was  perceived  when  I  was  withdrawn  from  worldly 
ideas  (n.  1526,6608). 

''  Those  in  the  hells,  in  their  own  light,  which  is  like  the  light  from 
burning  coals,  appear  to  themselves  as  men,  but  in  the  light  of  heaven 
they  appear  as  monsters  (n.  4531,  4533,  4674,  5057,  5058,  6605,  6626). 


82  HEAVEN    AND    HELL. 

draw  their  essence  from  good,  as  truths  within  the  heavens  do  ; 
therefore  that  cold  light  vanishes  as  soon  as  the  light  of  heaven 
falls  on  it,  and  if  there  is  evil  underneath  it  it  is  turned  into 
darkness.  This  I  have  often  seen,  with  many  other  noteworthy 
things  about  the  shining  of  truth,  which  must  be  omitted  here. 

133.  Something  shall  now  be  said  about  the  heat  of  heaven. 
That  heat  in  its  essence  is  love.  It  goes  forth  from  the  Lord 
as  a  sun,  which  is  Divine  love  in  the  Lord  and  from  the  Lord, 
as  has  been  shown  in  the  preceding  chapter.  Therefore  the 
heat  of  heaven,  like  the  light  of  heaven,  is  evidently  spiritual, 
because  from  the  same  source.'  There  are  two  things  that  go 
forth  from  the  Lord  as  a  sun,  Divine  truth  and  Divine  good  ; 
Divine  truth  is  manifested  in  the  heavens  as  light,  and  Divine 
good  as  heat;  and  yet  Divine  truth  and  Divine  good  are  so 
united  that  they  are  not  two,  but  one.  Nevertheless,  in  the 
angels  they  are  separate,  for  there  are  angels  that  receive 
more  of  Divine  good  than  of  Divine  truth,  and  there  are  those 
that  receive  more  of  Divine  truth  than  of  Divine  good.  The 
former  are  in  the  Lord's  celestial  kingdom,  and  the  latter  in 
His  spiritual  kingdom.  Those  that  receive  both  in  the  same 
degree  are  the  most  perfe6l  angels. 

134.  The  heat  of  heaven,  like  the  light  of  heaven,  is  every- 
where different.  It  is  different  in  the  celestial  kingdom  from 
what  it  is  in  the  spiritual  kingdom,  and  it  is  different  in  each 
society  therein.  It  differs  both  in  degree  and  in  quality.  It  is 
more  intense  and  more  pure  in  the  Lord's  celestial  kingdom, 
because  the  angels  there  receive  more  of  Divine  good ;  and  it 
is  less  intense  and  pure  in  His  spiritual  kingdom,  because  the 
angels  there  receive  more  of  Divine  truth.  Also  in  each  soci- 
ety the  heat  differs  in  accordance  with  perception.  There  is 
heat  in  the  hells,  but  it  is  unclean  heat."  The  heat  of  heaven 
is  what   is  meant  by  holy  and   hea\'enly  fire,   and  the  heat  of 


'  There  are  two  sources  of  heat  and  also  two  sources  of  light,  the  sun 
of  the  world  and  the  sun  of  heaven  (n.  3338,  5215,  7324). 

Heat  from  the  Lord  as  a  sun  is  affection  of  love  (n.  3636,  3643). 

Therefore  spiritual  heat  in  its  essence  is  love  (n.  2146,  3338,  3339, 
6314)- 

-  There  is  heat  in  the  hells,  but  it  is  unclean  (n.  1773,  2757,  3340). 

The  odor  from  it  is  like  the  odor  from  dung  and  excrement  in  the 
world,  and  in  the  worst  hells  like  the  odor  of  dead  bodies  (n.  814,  819, 
820,943,944,5394)- 


LIGHT    AND    HEAT    IX    HEAVRN.  83 

hell  by  profane  and  infernal  fire.  Both  mean  love — heavenly 
fire  meaning  love  to  the  Lord  and  to  the  nei<jhbor  and  every 
affecftion  of  those  loves,  and  infernal  fire  meaning  love  of  self 
and  of  the  world  and  every  lust  of  those  loves.  That  love  is 
heat  from  a  spiritual  source  is  shown  from  one's  growing  warm 
with  love  ;  for  in  accordance  with  the  strength  and  nature  of 
his  love  a  man  is  inflamed  and  grows  warm  ;  and  the  heat 
of  his  love  is  made  manifest  when  it  is  opposed.  So  it  is  cus- 
tomary to  speak  of  being  inflamed,  growing  warm,  burning, 
boiling,  being  on  fire,  both  in  regard  to  the  affections  of  the 
love  of  good  and  the  lusts  of  the  love  of  evil. 

135.  Love  going  forth  from  the  Lord  as  a  sun  is  felt  in 
heaven  as  heat,  because  the  interiors  of  the  angels  are  in  a  state 
of  love  from  the  Divine  good  that  is  from  the  Lord ;  and  in 
consequence  their  exteriors  which  grow  warm  therefrom  are  in 
a  state  of  heat.  For  this  reason  heat  and  love  so  correspond 
to  each  other  in  heaven  that  every  one  there  is  in  heat  such  as 
his  love  is,  according  to  what  has  been  said  just  above.  This 
world's  heat  does  not  enter  heaven  at  all,  because  it  is  too  gross, 
and  is  natural,  and  not  spiritual ;  but  with  men  it  is  otherwise, 
because  they  are  in  both  the  spiritual  world  and  the  natural 
world.  As  to  their  spirits  they  grow  warm  in  exa6l  accordance 
with  their  loves  ;  but  as  to  the  body  they  grow  warm  both  from 
the  heat  of  their  spirit  and  from  the  heat  of  the  world.  The 
former  flows  into  the  latter,  because  they  correspond.  The 
nature  of  the  correspondence  of  the  two  kinds  of  heat  can  be 
seen  from  animal  life,  in  that  the  love  of  animals — the  chief  of 
which  is  the  love  of  propagating  offspring  of  their  kind — bursts 
forth  into  adlivity  in  accordance  with  the  presence  and  iiifluence 
of  heat  from  the  sun  of  the  world,  which  is  the  heat  of  the 
spring  and  the  summer  seasons.  Those  that  think  that  the 
world's  heat  flows  in  and  excites  these  loves  are  greatly 
mistaken,  for  there  can  be  no  influx  from  the  natural  into  the 
spiritual,  but  only  from  the  spiritual  into  the  natural.  This 
influx  is  of  Divine  order,  but  the  other  would  be  contrary  to 
Divine  order.' 


'  There  is  spiritual  influx,  but  not  physical,  that  is,  there  is  influx 
from  the  spiritual  world  into  the  natural,  but  not  from  the  natural 
world  into  the  spiritual  (n.  3219,  5119,  5259,  5427,  5428,  5477,  6322,  9109, 
9110). 


84  HEAVEN   AND    HELL. 

136*  Angels,  like  men,  have  understanding  and  will.  The 
light  of  heaven  constitutes  the  life  of  their  understanding,  be- 
cause that  light  is  Divine  truth  and  Divine  wisdom  therefrom  ; 
and  the  heat  of  heaven  constitutes  the  life  of  their  will,  because 
that  heat  is  Divine  good  and  Divine  love  therefrom.  The 
veriest  life  of  the  angels  is  from  heat,  and  from  light  only  so 
far  as  heat  is  in  it.  That  heat  is  the  source  of  life  is  shown  by 
the  fa6l  that  when  heat  is  taken  away  life  perishes.  The  same 
is  true  of  faith  without  love  or  of  truth  without  good  ;  since  the 
truth  that  is  called  truth  of  faith  is  light,  and  the  good  that  is 
called  good  of  love  is  heat.'  This  is  more  clearly  shown  by  the 
heat  and  light  of  the  world,  to  which  the  heat  and  light  of 
heaven  correspond.  By  the  world's  heat  when  conjoined  with 
light,  as  in  spring  and  summer,  all  things  on  the  earth  are 
quickened  and  grow,  but  by  light  separate  from  heat  nothing 
is  quickened  or  grows,  but  everything  lies  torpid  and  dies.  This 
takes  place  in  winter,  when  heat  is  absent  though  light  remains. 
From  this  correspondence  heaven  is  called  paradise,  since  truth 
is  there  united  with  good,  or  faith  with  love,  as  light  is  with  heat 
in  springtime  on  the  earth.  All  this  makes  more  clear  the  truth 
set  forth  in  its  own  chapter  (n.  13-19),  that  The  Divine  of  the 
Lord  in  Heaven  is  love  to  Him  and  Charity  towards  the 
Neighbor. 

137.    It  is  said  in  yohn, 

"  In  the  beginning  was  the  Word,  and  the  Word  was  with  God,  and  God 
was  the  Word All  things  were  made  through  Him,  and  with- 
out Him  was  not  any  thing  made  that  hath  been  made.    In  Him  was 

life,  and  the  life  was  the  light  of  men He  was  in  the  world, 

and  the  world  was  made  through  Him And  the  Word  became 

flesh  and  dwelt  among  us,  and  we  beheld  His  glory  "  (i.  1-14). 

Evidently  the    Lord   is    here    meant   by  "the  Word,"  for  it  is 
said  that  "the  Word  became  flesh."     But  what   is   specifically 


'  Truths  apart  from  good  are  not  in  themselves  truths,  because  they 
have  no  life ;  for  truths  have  all  their  life  from  good  (n.  9603). 

Thus  truths  apart  from  good  are  like  a  body  without  a  soul  (n.  3180, 

9154)- 

Trutns  apart  from  good  are  not  accepted  by  the  Lord  (n.  4368). 

What  truth  apart  from  good,  that  is,  what  faith  apart  from  love,  is, 
and  what  truth  from  good  or  faith  from  love  is  (n.  1949-1951,  1964,  5830, 

5951)- 

It  amounts  to  the  same  thing  whether  you  say  truth  or  faith,  or 
whether  you  say  good  or  love,  since  truth  is  of  faith  and  good  is  of  love 
<n.  [2231,]  2839,  4352,  4997,  7178,  7623,  7624,  10367). 


LIGHT    AND    HEAT    IX    HEAVEN.  85 

meant  by  "the  Word"  is  not  recognized,  and  shall  therefore 
be  explained.  Here  "the  Word"  means  the  Divine  truth  which 
is  in  the  Lord  and  from  the  Lord ;'  and  this  is  why  the  Lord 
is  also  called  "the  Light,"  which  is  the  Divine  truth,  as  has 
been  already  shown  in  this  chapter.  ThaCt  it  was  by  means  of 
Divine  truth  that  all  things  were  created  and  made  shall  now  be 
explained.  [2.]  In  heaven  Divine  truth  has  all  power,  and  apart 
from  it  there  is  no  power  whatever.'^  From  the  Divine  trutii 
angels  are  called  powers,  and  are  powers  to  the  extent  that 
they  are  recipients  or  receptacles  of  it.  By  means  of  it  they 
prevail  over  the  hells  and  over  all  that  oppose  them.  A 
thousand  enemies  there  cannot  stand  against  a  single  ray  of 
the  light  of  heaven,  which  is  Divine  truth.  As  angels  are  angels 
by  their  reception  of  Divine  truth  it  follows  that  the  entire 
heaven  is  from  the  same  source,  since  heaven  consists  of  angels. 
[3.]  That  there  is  such  power  in  Divine  truth  those  cannot 
believe  that  have  no  other  idea  of  truth  than  that  it  is  thought 
or  speech,  which  has  in  it  no  power  except  as  others  do  it 
from  obedience.  But  Divine  truth  has  power  in  itself,  and  such 
power  that  by  means  of  it  heaven  was  created  and  the  world 
with  all  things  therein.  That  there  is  such  power  in  Divine 
truth  may  be  shown  by  two  comparisons — by  the  power  of 
truth  and  good  in  man,  and  by  the  power  of  light  and  heat  in 
the  world.  By  the  power  of  good  and  truth  in  man,  in  that 
every  thing  that  a  man  does  he  does  from  his  understanding 
and  will — from  his  will  by  means  of  good  and  from  his  under- 
standing by  means  of  truth ;  for  all  things  in  the  will  have 
relation  to  good,  and  all  things  in  the  understanding  have  re- 


'  In  the  Sacred  Scripture  "word"  signifies  various  things,  namely, 
speech,  thought  of  the  mind,  anything  that  really  exists,  also  something, 
and  in  the  highest  sense  Divine  truth,  and  the  Lord  (n.  99S7). 

"Word"  signifies  Divine  truth   (n.  2803,  2894,  4692,  5075,  5272,  9383, 

9987). 

"Word"  signifies  the  Lord  (n.  2533,  2859). 

-Divine  truth  going  forth  from  the  Lord  has  all  power  in.  6948, 
8200). 

Truth  from  good  has  all  power  in  heaven  (n.  3091,3563,  6344,  6423, 
8304,9643,  10019,  10182). 

Angels  are  called  powers,  and  are  powers  by  the  reception  of  Divine 
truth  from  the  Lord  ( n.  9639). 

Angels  are  recipients  of  Divine  truth  from  the  Lord  and  therefore  in 
the  Word  are  sometimes  called  gods  (n.  4295,  4402,  7873,  8192,  8301). 


S6  HEAVEN    AND    HELL. 

lation  to  truth.'  Therefore  it  is  from  good  and  truth  that  man 
moves  his  whole  body,  and  a  thousand  things  therein  rush 
with  one  accord  to  do  their  will  and  pleasure.  This  makes  clear 
that  the  whole  body  is  formed  for  subservience  to  good  and 
truth,  consequently  is  formed  by  good  and  truth.  [4.]  By  the 
power  of  heat  and  light  fi'om  the  sun  in  the  world,  in  that  all 
things  that  grow  in  the  world,  as  trees,  cereals,  flowers,  grasses, 
fruits,  and  seeds,  come  into  existence  wholly  by  means  of  the 
heat  and  light  of  the  sun ;  which  shows  what  power  of  j^roduc- 
ing  there  is  in  them.  What,  then,  must  be  the  power  in  Divine 
light,  which  is  Divine  truth,  and  in  Divine  heat,  which  is  Divine 
good?  For  from  these  heaven  has  its  existence,  and  the  world 
has  its  existence,  since  the  world  has  its  existence  by  means  of 
heaven,  as  has  been  already  shown.  From  all  this  the  meaning 
of  these  words  can  be  seen  that  "  all  things  were  made  through 
the  Word,  and  without  the  Word  was  not  any  thing  made  that 
has  been  made  ;"  also  that  "the  world  was  made  through  Him," 
that  is,  through  Divine  truth  from  the  Lord.^  For  the  same 
reason,  in  the  Book  of  Creation,  light  is  first  spoken  of,  and 
then  the  things  that  are  from  light  {Gen.  i.  3,  4).  For  this 
reason  also  all  things  in  the  universe,  both  in  heaven  and  in 
the  world,  have  relation  to  good  and  truth  and  to  their  con- 
junction, in  order  to  be  any  thing. 

139*  It  must  be  understood  that  the  Divine  good  and  the 
Divine  truth  that  are  from  the  Lord  as  a  sun  in  the  heavens 
are  not  in  the  Lord,  but  are  from  the  Lord.  In  the  Lord  there 
is  only  Divine  love,  which  is  the  Being  {Esse)  from  which  the 
Divine  good  and  the  Divine  truth  spring.  Outgo  (existere)  from 
being  {esse)  is  meant  by  going  forth  {procedere).  This,  too,  can 
be  made  clear  by  comparison  with  the  world's  sun.  The  heat 
and  light  that  are  in  the  world  are  not  in  the  sun,  but  are  from 
the  sun.  In  the  sun  there  is  fire  only,  and  it  is  from  this  that 
heat  and  light  spring  and  go  forth. 

'  The  understanding-  is  a  recipient  of  truth,  and  the  will  a  recipient  of 
good  (n.  3623,  6125,  7503,  9300,  9930). 

Therefore  all  things  in  the  understanding  have  relation  to  truths, 
whether  they  are  really  tioiths  or  are  believed  by  man  to  be  truths,  and 
all  things  in  tlie  will  in  like  manner  have  relation  to  goods  (n.  803, 
10122). 

■^  Divine  tnith  going  forth  from  the  Lord  is  the  only  real  thing  (n. 
6880,  7004,  8200). 

By  means  of  Divine  truth  all  things  were  created  and  made  (n.  2803, 
2884,  5272,  7678). 


THE    FOUR    QUARTERS    IN    HEAVEN.  87 

140*  Since  the  Lord  as  a  sun  is  Divine  love,  and  Divine 
love  is  Divine  good  itself,  the  Divine  that  goes  forth  from  the 
Lord,  which  is  His  Divine  in  heaven,  is  called,  for  the  sake  of 
distindlion,  Divine  truth,  although  it  is  in  fad  Divine  good 
united  to  Divine  truth.  This  Divine  truth  is  what  is  called  the 
Holy  that  goes  forth  from  Him. 


XVL 
The  Four  Quarters  in  Heaven. 

141.  Both  in  heaven  and  in  the  world  there  are  four 
quarters,  east,  south,  west,  and  north,  determined  in  each  world 
by  its  own  sun  ;  in  heaven  by  the  sun  of  heaven,  which  is  the 
Lord,  in  the  world  by  the  sun  of  the  world.  And  yet  there  are 
great  differences  between  them.  In  the  first  place,  in  the  wcn-ld 
the  south  is  where  the  sun  is  in  its  greatest  altitude  above  the 
earth,  north  where  it  is  in  its  opposite  position  beneath  the 
earth,  east  where  it  rises  at  the  equinox,  and  west  where  it  then 
sets.  Thus  in  the  world  it  is  from  the  south  that  all  the  quar- 
ters are  determined.  But  in  heaven  the  east  is  where  the  Lord 
is  seen  as  a  sun,  opposite  to  this  is  the  west,  at  the  right  is 
the  south  in  heaven,  and  at  the  left  the  north  ;  and  this  in 
whatever  dire(5lion  the  face  and  the  body  are  turned.  Thus 
in  heaven  it  is  from  the  east  that  all  the  quarters  are  determ- 
ined. That  is  called  the  east  {oncns)  where  the  Lord  is  seen  as 
a  sun,  because  all  origin  {ori,^o)  of  life  is  from  Him  as  a  sun  ; 
moreover,  so  far  as  angels  receive  heat  and  light  or  love  and 
intelligence  from  the  Lord  He  is  said  to  arise  (exorii-i)  upon 
them.  For  the  same  reason  the  Lord  is  called  the  East  (Orie/is) 
in  the  Word.' 

142.  Another  difference  is  that  to  the  angels  the  cast  is 
always  before  the  face,  the  west  behind,  the  south  to  the  right, 


'  In  the  highest  sense  tlie  Lord  is  the  east  (oriens),  because  He  is  the 
sun  of  heaven,  which  is  always  rising  and  never  setting  (n.  loi,  5097, 
9668). 


88  HEAVEN   AND    HELL. 

and  the  north  to  the  left.  But  since  this  cannot  be  easily  com- 
prehended in  the  world,  for  the  reason  that  men  turn  the  face 
to  every  quarter,  it  shall  be  explained.  The  entire  heaven  turns 
itself  to  the  Lord  as  to  its  common  centre ;  thus  all  the  angels 
turn  themselves  to  Him.  Also  on  the  earth,  as  is  well  known, 
there  is  a  directing  of  all  things  towards  a  common  centre ;  but 
there  is  this  difference  between  this  dire6ling  in  the  world  and 
that  in  heaven,  that  in  heaven  the  front  parts  are  turned  to  the 
common  centre,  but  in  the  world  the  lower  parts  of  the  body. 
In  the  world  this  diredling  is  called  centripetal  force,  also  grav- 
itation. The  interiors  of  angels  are  a6lually  turned  forwards  ; 
and  since  interiors  manifest  themselves  in  the  face  it  is  the  face 
that  determines  the  quarters.' 

143.  It  is  still  more  difficult  to  comprehend  in  the  world 
that  in  every  turning  of  the  face  and  body  the  angels  have  the 
east  before  the  face,  since  man,  according  as  he  turns,  has  every 
quarter  before  his  face.  This,  then,  must  be  explained.  Al- 
though angels,  like  men,  turn  and  direct  their  faces  and  bodies 
in  every  direction,  they  nevertheless  have  the  east  always  before 
their  eyes.  But  the  turnings  of  angels  are  unlike  the  turnings 
of  men,  because  they  are  from  a  different  origin.  They  appear 
the  same,  but  they  are  not.  The  origin  of  these  turnings  is 
their  ruling  love,  and  by  this  all  directions  with  angels  and 
spirits  are  determined,  for,  as  just  said,  their  interiors  are  a6l- 
ually  turned  towards  their  common  centre,  which  in  heaven  is 
the  Lord  as  a  sun  ;  consequently  their  ruling  love  is  always  be- 
fore their  face,  because  their  love  is  always  before  their  interiors, 
and  the  face  has  existence  from  the  interiors  and  is  their  outward 
form  ;  and  in  the  heavens  this  love  is  the  Lord  as  a  sun  because 
it  is  from  Him  that  they  have  their  love.^  And  as  the  Lord 
Himself  is  in  angels  in  His  love,  it  is  the  Lord  who  causes  them 


'  In  heaven  all  turn  themselves  to  the  Lord  (n.  9828,  10130,  101S9, 
10420). 

Nevertheless,  it  is  not  the  angels  that  turn  themselves  to  the  Lord, 
but  the  Lord  turns  the  angels  to  Himself  (n.  10189). 

It  is  not  that  the  angels  are  present  with  the  Lord,  but  the  Lord  is 
present  with  the  angels  (n.  9415). 

*  In  the  spiritual  world  all  constantly  turn  themselves  to  their  loves  ; 
and  the  quarters  there  have  their  beginning  in  the  face  and  are  deter- 
mined by  it  (n.  10130,  lOiSg^  10420,  10702). 


THE    FOUR    QUARTERS    IN    HEAVEN.  89 

to  look  to  Him  vvhithersoL-ver  they  turn.  All  this  cannot  be  ex- 
plained any  tarther  now  ;  but  it  will  be  made  clearer  to  the 
understanding  in  subsequent  chapters,  especially  where  repre- 
sentations and  appearances,  and  time  and  space  in  heaven,  are 
treated  of.  That  the  angels  have  the  Lord  constantly  before 
their  taces  it  has  been  granted  me  to  learn  and  perceive  from 
much  experience ;  for  whenever  I  have  been  in  company  with 
angels  I  have  noticed  the  Lord's  presence  before  my  face,  not 
adually  seen,  and  yet  perceptible  in  a  light ;  and  angels  have 
often  testified  that  this  is  so.  As  the  Lord  is  constantly  before 
the  faces  of  angels,  so  it  is  said  in  the  world  of  those  that  be- 
lieve in  the  Lord  and  love  Him  that  they  have  God  before  their 
face  and  their  eyes,  that  they  look  to  God,  and  see  God.  These 
expressions  have  their  origin  in  the  spiritual  world,  from  which 
are  many  things  in  human  speech,  although  their  source  is  un- 
known to  men. 

X44.  This  turning  to  the  Lord  is  among  the  wonderful 
things  in  heaven.  There  may  be  many  together  in  one  place, 
some  turning  the  face  and  body  one  way  and  some  another, 
and  yet  all  see  the  Lord  before  them,  and  have  every  one  the 
south  at  his  right,  the  north  at  his  left,  and  the  west  behind  him. 
Another  wonderful  thing  is  that,  although  the  angels  look  only 
to  the  east  they  have  also  a  look  towards  the  other  three  quar- 
ters ;  but  the  look  to  these  is  from  their  interior  sight,  which 
pertains  to  their  thought.  And  it  is  yet  another  wonderful 
thing,  that  in  heaven  no  one  is  ever  permitted  to  stand  behind 
another  and  look  at  the  back  of  his  head,  for  this  would  disturb 
the  influx  of  good  and  truth  from  the  Lord. 

145.  The  Lord  is  seen  by  the  angels,  and  the  angels  are 
seen  by  the  Lord  in  another  way.  Angels  see  the  Lord  through 
their  eyes ;  but  the  Lord  sees  the  angels  in  the  forehead,  and 
this  for  the  reason  that  the  forehead  corresponds  to  love,  and  it 
is  through  love  that  the  Lord  flows  into  their  will,  while  it  is 


The  facQ  is  formed  to  a  correspondence  with  the  interiors  (n.  4791-4805, 

5695)- 

Therefore  the  interiors  shine  forth  from  the  face  (n.  3527,  4066,  4796). 

With  angels  the  face  makes  one  with  the  interiors  (n.  4796,  4797,  4799, 
5695,  S250). 

The  influx  of  the  interiors  into  the  face  and  its  muscles  (n.  3631, 
4800). 


go  HEAVEN    AND    HELL. 

through  the  understanding,  to  which  the  eyes  correspond,  thatj 
He  causes  Himself  to  be  seen.' 

146*  The  quarters  in  the  heavens  that  give  form  to  the 
Lord's  celestial  kingdom  differ  from  the  quarters  in  the  heavens 
that  give  form  to  His  spiritual  kingdom,  for  the  reason  that  He 
is  seen  by  the  angels  in  His  celestial  kingdom  as  a  sun,  but  by 
the  angels  in  His  spiritual  kingdom  as  a  moon  ;  and  where  the 
Lord  is  seen  is  the  east.  The  distance  there  between  the  posi- 
tion of  the  sun  and  that  of  the  moon  is  thirty  degrees,  and  there 
is  a  like  difference  in  the  position  of  the  quarters.  That  heaven 
is  divided  into  two  kingdoms,  called  the  celestial  kingdom  and  the 
spiritual  kingdom,  may  be  seen  in  its  own  chapter  (n.  20-28)  ; 
and  that  the  Lord  is  seen  in  the  celestial  kingdom  as  a  sun, 
and  in  the  spiritual  kingdom  as  a  moon  (n.  118).  But  it  does 
not  follow  that  the  quarters  of  heaven  become  confused  on  this 
account,  for  neither  can  the  spiritual  angels  ascend  among  the 
celestial  angels,  nor  the  celestial  descend  among  the  spiritual, 
as  may  be  seen  above  (n.  35). 

147*  This  makes  clear  the  nature  of  the  Lord's  presence 
in  the  heavens,  that  He  is  every  where  and  with  every  one  in 
the  good  and  truth  that  go  forth  from  Him,  and  thus  is  with 
angels  in  what  is  His  own,  as  has  been  said  above  (n.  12).  The 
perception  of  the  Lord's  presence  is  in  their  interiors ;  and  it  is 
from  these  that  their  eyes  see,  and  it  is  by  this  continuity  that 
they  see  the  Lord  outside  of  themselves.  This  shows  what  is 
meant  by  the  Lord's  being  in  them  and  they  in  Him,  according 
to  his  own  words, 

"Abide  in  Me  and  I  in  you"  {John  xv.  4). 

"  He  that  eateth  My  flesh  and  drinketh  My  blood  abideth  in  Me  and  I 
in  him"  {yohn  vi.  56). 

"The  Lord's  flesh"  signifies  Divine  good  and  "His  blood"  Di- 
vine truth. ° 


'  The  forehead  corresponds  to  heavenly  love  ;  therefore  in  the  Word 
the  "forehead"  signifies  that  love  (n.  9936). 

The  eye  corresponds  to  the  understanding,  because  the  understand- 
ing is  internal  sight  (n.  2701,  4410,  4526,  9051,  10569). 

For  this  reason  "to  lift  up  the  eyes"  and  "to  see"  signifies  to  un- 
derstand, perceive,  and  observe  (n.  2789,  2829,  3198,  3202,  4083,  4086, 
4339'  5684). 

*  In  the  Word  "the  Lord's  flesh"  signifies  His  Divine  Human,  and 
the  Divine  good  of  His  love  (n.  3813,  7850,  9127,  10283). 


THK    FOl'R    QUARTERS    IN    HEAVEN.  9I 

148.  All  in  the  heavens  have  their  own  places  of  abode  in 
accordance  with  the  quarters.  Those  who  are  in  the  good  of 
love  dwell  towards  the  east  and  west,  those  who  are  in  clear  per- 
ception of  it  towards  the  east,  and  those  who  are  in  obscure 
perception  of  it  towards  the  west.  Those  who  are  in  wisdom 
from  the  good  of  love  dwell  towards  the  north  and  south — 
those  who  are  in  the  clear  light  of  wisdom  towards  the  .south, 
and  those  who  are  in  obscure  light  of  it  towards  the  north. 
The  angels  of  the  Lord's  spiritual  kingdom  and  those  of  His 
celestial  kingdom  dwell  in  the  same  order,  but  differendy  as 
their  good  of  love  and  light  of  truth  from  good  differ ;  since  in 
the  celestial  kingdom  the  love  is  love  to  the  Lord,  and  the  light 
of  truth  therefrom  is  wisdom  ;  while  in  the  spiritual  kingdom 
the  love  is  love  towards  the  neighbor,  which  is  called  charity, 
and  the  light  of  truth  therefrom  is  intelligence,  which  is  also 
called  faith  (see  above,  n.  23).  The  quarters  differ  also  in  the 
two  kingdoms  by  thirty  degrees,  as  has  been  said  just  above 
(n.  146). 

149.  In  like  order  the  angels  in  each  society  in  heaven 
dwell  in  relation  to  one  another — towards  the  east  there  those 
who  are  in  greater  degree  of  love  and  charity,  towards  the  west 
those  who  are  in  less  degree ;  towards  the  south  those  who  are 
in  greater  light  of  wisdom  and  intelligence,  and  towards  the 
north  those  who  are  in  less.  This  arrangement  prevails  because 
each  society  represents  heaven,  and  is  a  heaven  in  a  smaller 
form  (see  above,  n.  51-58).  The  same  arrangement  prevails  in 
their  assemblies.  They  are  brought  into  this  order  by  virtue  of 
the  form  of  heaven,  from  which  every  one  knows  his  own  place. 
The  Lord  also  provides  that  there  be  in  each  society  those  of 
every  kind,  for  the  reason  that  in  form  heaven  is  every  where 
like  itself;  and  yet  the  arrangement  of  the  whole  heaven  differs 
from  the  arrangement  of  a  society  as  what  is  general  from  its 
parts,  the  societies  towards  the  east  surpassing  those  towards  the 
west,  and  those  towards  the  south  surpassing  those  towards 
the  north. 

150.  Because  of  this  the  quarters  in  the  heavens  signify 
such  things  as  pertain  to  those  that  dwell  in  them, — the  east  sig- 
nifying love  and  its  good  clearly  jjerceived,  the  west  the  same 


And  "the  Lord's  blood"  signifies  Divine  truth  and  the  holy  of  faith 
(n.  4735,  6978,  7317,  7326,  7S46,  7850,  7877,  9127,  9393,  10026,  10033,  10152, 
10210). 


92  HEAVEN    AND    HELL. 

obscurely  perceived,  the  south  wisdom  and  intelligence  in  clear 
light,  and  the  north  the  same  in  obscure  light.  And  because 
of  this  signification  of  the  quarters  in  heaven  they  have  a  like 
signification  in  the  internal  or  spiritual  sense  of  the  Word,'  since 
the  internal  or  spiritual  sense  of  the  Word  is  in  entire  accord 
with  what  is  in  heaven. 

X51.  The  reverse  is  true  of  those  in  the  hells.  They  do 
not  look  to  the  Lord  as  a  sun  nor  as  a  moon ;  but  they  look 
backward  away  from  the  Lord  to  that  dense  darkness  that  is 
in  the  place  of  the  sun  of  the  world,  and  to  the  darkness  that  is 
in  the  place  of  the  earth's  moon,  those  that  are  called  genii 
looking  to  the  former,  and  those  called  spirits  to  the  latter.^  It 
has  been  shown  above  (n.  122)  that  the  world's  sun  and  the 
earth's  moon  are  not  seen  in  the  spiritual  world,  but  in  place  of 
that  sun  a  dense  darkness  over  against  the  sun  of  heaven,  and 
in  place  of  that  moon  a  darkness  over  against  the  moon  of 
heaven.  For  this  reason  the  quarters  with  those  in  the  hells 
are  opposite  to  the  quarters  of  heaven.  The  east  to  them  is 
where  that  dense  darkness  and  darkness  are,  the  west  is  where 
the  sun  of  heaven  is,  the  south  is  to  their  right,  and  the  north 
to  their  left,  and  this  also  in  every  turning  of  their  bodies.  Nor 
can  they  face  otherwise,  because  the  whole  bent  and  consequent 
determination  of  their  interiors  tends  and  strives  that  way.  It 
has  been  shown  above  (n.  143)  that  the  bent  and  consequent 
a6lual  determination  of  the  interiors  of  all  in  the  other  life  are  in 
harmony  with  their  love.  The  love  of  those  in  the  hells  is  the 
love  of  self  and  the  world,  and  these  loves  are  what  are  signified 
by  the  world's  sun  and  the  earth's  moon  (see  n.  122);  and 
these  loves  are  opposite  to  love  to  the  Lord  and  love  towards 
the  neighbor  f  and  this  is  the  cause  of  their  turning  themselves 
backwards   away  from  the   Lord   to   this   dense  darkness   and 

'  In  the  Word  the  "east"  signifies  love  clearly  perceived  (n.  1250, 
3708);  the  "west"  love  obscurely  perceived  (n.  3708, 9653);  the  "south" 
a  state  of  light,  that  is,  of  wisdom  and  intelligence  (n.  145S,  370S,  5672); 
and  the  "north"  that  state  in  obscurity  (n.  3708). 

*  Who  and  what  those  are  who  are  called  genii,  and  who  and  what 
those  are  who  are  called  spirits  (n.947,  5035,  5977,  S593,  8622,  8625). 

^  Those  that  are  in  the  loves  of  self  and  of  the  world  turn  themselves 
backwards  from  the  Lord  (n.  10130,  10189,  10420,  10702). 

Love  to  the  Lord  and  charity  towards  the  neighbor  make  heaven,  as 
love  of  self  and  love  of  the  world  make  hell,  because  the  two  are  op- 
posite (n.  2041,  3610,4225,  4776,  6210,  7366,  7369,  7490,  8232,  8678,  10455, 
10741-10745). 


CHANGES    OF   STATE    OF    THE   ANGELS.  93 

darkness.  Moreover,  those  in  the  hells  are  likewise  arranged  in 
accordance  with  their  quarters,  those  who  are  in  evil  from  love 
of  self  dwelling  from  their  east  to  their  west,  and  those  who  are 
in  the  falsities  of  evil  from  their  south  to  their  north.  But  more 
will  be  said  about  this  below,  where  the  hells  are  treated  of 

152.  When  an  evil  spirit  comes  among  good  spirits  the 
quarters  are  usually  so  confused  that  the  good  scarcely  know 
where  their  east  is.  This  I  have  sometimes  seen  take  place,  and 
have  also  heard  about  it  from  spirits  who  complained  of  it. 

153,  Evil  spirits  are  sometimes  seen  turned  towards  the 
quarters  of  heaven  ;  and  they  then  have  intelligence  and  per- 
ception of  truth,  but  no  affection  for  good  ;  but  as  soon  as  they 
turn  back  to  their  own  quarters  they  have  no  intelligence  or 
perception  of  truth  ;  and  then  they  declare  that  the  truths  they 
heard  and  perceived  are  falsities  and  not  truths,  and  they  wish 
falsities  to  be  truths.  In  resped  to  this  turning  I  have  been 
told  that  with  the  evil  the  intelledual  part  of  the  mind  can  be 
so  turned,  but  not  the  voluntary  part ;  and  that  this  is  provided 
by  the  Lord  to  the  end  that  every  one  may  have  the  ability  to 
see  and  acknowledge  truths,  but  that  no  one  can  receive  truths 
unless  he  is  in  good,  since  it  is  good,  and  never  evil,  that  receives 
them  ;  also  that  man  has  the  same  ability  to  the  end  that  he 
may  be  made  better  by  means  of  truths.  Nevertheless,  he  is 
made  better  only  so  far  as  he  is  in  good;  consequendy  a  man 
can  in  like  manner  be  turned  to  the  Lord  ;  but  if  his  life  is  evil 
he  immediately  turns  himself  back  and  confirms  in  himself  the 
falsities  of  his  evil,  which  are  contrary  to  the  truths  he  had 
understood  and  seen  ;  and  this  takes  place  when  he  thinks  in 
himself  from  his  interior  states. 


XVIL 

Changes  of  State  of  the  Angels  in  Heaven. 

154.  By  changes  of  state  of  angels  their  changes  in  respe6l 
to  love  and  faith,  and  wisdom  and  intelligence  therefrom,  are 
meant,  thus  their  changes  in  respedl  to  states  of  life.  States 
are  predicated  of  life  and  of  what  belongs  to  life ;  and  as  an- 
Sfclic  life  is  a  life  of  love  and  faith,  and  of  wisdom  and  intelli- 


94  '  HEAVEN    AXD    HELL. 

gence  therefrom,  states  are  predicated  of  these  and  are  called 
states  of  love  and  faith,  and  states  of  wisdom  and  intelli- 
gence. How  with  angels  these  states  are  changed  shall  now 
be  told. 

155.  Angels  are  not  always  in  the  same  state  in  respedl  to 
love,  or  in  the  same  state  in  respecl  to  wisdom  ;  for  all  their 
wisdom  is  from  their  love  and  in  accordance  with  their  love. 
Sometimes  they  are  in  a  state  of  intense  love,  sometimes  in  a 
state  of  love  not  so  intense.  The  state  decreases  by  degrees 
from  its  greatest  degree  to  its  least.  When  in  their  greatest 
degree  of  love  they  are  in  the  light  and  warmth  of  their  life, 
or  in  a  clear  and  delightful  state ;  but  in  their  least  degree 
they  are  in  shade  and  cold,  or  in  an  obscure  and  undelightful 
state.  From  this  last  state  they  return  again  to  the  first,  and 
so  on,  these  alternations  following  one  after  another  with  variety. 
There  is  a  sequence  of  these  states  like  the  varied  states  of 
light  and  shade,  or  of  heat  and  cold,  or  like  morning,  noon, 
evening,  and  night,  day  after  day  in  the  world,  with  unceasing 
variety  throughout  the  year.  Moreover,  there  is  a  correspond- 
ence between  times  and  states,  morning  corresponding  to  the 
state  of  their  love  in  its  clearness,  noon  to  the  state  of  their 
wisdom  in  its  clearness,  evening  to  the  state  of  their  wisdom 
in  its  obscurity,  and  night  to  a  state  of  no  love  or  wisdom. 
But  it  must  be  understood  that  there  is  no  correspondence  of 
night  with  the  states  of  life  of  those  in  heaven,  although  there 
is  what  corresponds  to  the  dawn  that  precedes  morning ;  what 
corresponds  to  night  is  with  those  in  hell.'  From  this  corre- 
spondence "day"  and  "j^ear"  signify  in  the  Word  states  of 
life  in  general;  "heat"  and  "light"  signify  love  and  wisdom; 
"morning"  the  first  and  highest  degree  of  love;  "noon"  wis- 
dom in  its  light  ;  "  evening"  wisdom  in  its  shade  ;  "dawn"  the 
obscurity  that  precedes  the  morning  ;  and  "night"  the  absence 
of  love  and  wisdom.'' 


'  In  heaven  there  is  a  state  corresponding  to  the  dawn  that  precedes 
morning,  but  no  state  corresponding  to  night  (n.  61 10). 

The  "dawn"  signifies  a  middle  state  between  the  last  and  the  first 
(n.  10134). 

'  Alternations  of  state  in  respefl  to  enlightenment  and  perception 
occur  in  heaven,  like  the  times  of  day  in  the  world  (n.  5672,  5962,  61 10, 
8426,  9213,  10605). 


CHANGES    OF   STATE    OF   THE   AN'GELS.  95 

156.  Tog-ether  with  the  state  of  the  angels'  interiors  which 
pertain  to  their  love  and  wisdom,  the  states  of  various  things 
outside  of  them  that  they  see  with  their  eyes  are  changed  ;  for 
the  things  outside  of  them  take  on  an  appearance  that  is  in  ac- 
cord with  the  things  within  them.  But  what  things  these  are, 
and  what  kind  of  things  they  are,  shall  be  told  presently  in  the 
chapter  on  Representatives  and  Appearances  in  Heaven. 

157.  Every  angel  undergoes  and  passes  through  such 
changes  of  state,  and  also  every  society  in  general,  and  yet 
each  one  differently,  for  the  reason  that  they  differ  in  love  and 
wisdom,  those  in  the  middle  being  in  a  more  perfe6l  state  than 
those  round  about  towards  the  circumference  (see  above,  n.  43, 
128).  But  it  would  be  tedious  to  specify  the  differences,  since 
the  changes  each  one  undergoes  are  in  accord  with  the  quality 
of  his  love  and  faith.  From  this  it  happens  that  while  one  may 
be  in  clearness  and  delight  another  may  be  in  obscurity  and 
lack  of  delight,  and  this  at  the  same  time  within  the  same  society. 
So,  too,  the  state  may  differ  in  different  societies,  and  may  be 
different  in  the  societies  of  the  celestial  kingdom  from  what  it  is 
in  those  of  the  spiritual  kingdom.  These  changes  of  state  dif- 
fer in  general  as  the  days  differ  in  different  climates  on  the 
earth,  for  with  some  it  is  morning  when  with  others  it  is  even- 
ing, and  with  some  it  is  hot  when  with  others  it  is  cold. 

I^S*  I  have  been  taught  from  heaven  why  there  are  such 
changes  of  state  there.  The  angels  said  that  there  are  many 
reasons ; — first,  the  delight  of  life  and  of  heaven,  which  they 
have  from  love  and  wisdom  from  the  Lord,  would  gradually  lose 
its  value  if  they  were  in  it  continually,  as  happens  with  those 
that  are  in  allurements  and  pleasures  without  variety.  A  second 
reason  is  that  angels,  as  well  as  men,  have  what  is  their  own 
{ propriiim),  which  is  loving  self;  and  all  that  are  in  heaven  are 
withheld  from  what  is  their  own,  and  so  far  as  they  are  withheld 
from  it  by  the  Lord  are  in  love  and  wisdom  ;  but  so  far  as  they 


In  the  Word  "day"  and  "year"  signify  all  states  in  general  (n. 
23.  487,  488,  493,  893,  2788,  3462,  4850,  10656). 

"Morning"  signifies  the  beginning  of  a  new  state,  and  a  state  of 
love  (n.  7218,  8426,  8427,  10114,  10134). 

"Evening"  signifies  a  state  of  declining  light  and  love    (n.  10134, 

10135)- 

"  Night"  signifies  a  state  of  no  love  or  faith  (n.  221,  709,  2353,  6000, 

6110,7870,7947)- 


96  HEAVEN    AND    HELL. 

are  not  withheld  they  are  in  the  love  of  self;  and  because  every 
one  loves  what  is  his  own  and  is  drawn  by  it'  they  have 
changes  of  state  or  successive  alternations.  A  third  reason  is 
that  they  are  in  this  way  perfe6led,  for  they  thus  establish  a 
habit  of  being  held  in  love  to  the  Lord  and  withheld  from  love 
of  self;  also  that  by  alternations  between  delight  and  lack  of 
delight  the  perception  and  sense  of  good  becomes  more  exquis- 
ite.^ The  angels  added  that  their  changes  of  state  are  not 
caused  by  the  Lord,  since  He,  like  the  sun,  is  unceasingly  flow- 
ing in  with  heat  and  light,  that  is,  with  love  and  wisdom  ;  but 
the  cause  is  in  themselves,  in  that  they  love  what  is  their  own, 
and  this  continually  leads  them  away.  This  was  illustrated  by 
comparison  with  the  sun  of  the  world,  that  the  cause  of  the 
changes  of  state  of  heat  and  cold  and  of  light  and  shade,  year 
by  year  and  day  by  day,  is  not  in  that  sun,  since  it  stands  un- 
changed, but  the  cause  is  in  the  earth. 

159*  I  have  been  shown  how  the  Lord  as  a  sun  appears  to 
the  angels  of  the  celestial  kingdom  in  their  first  state,  in  their 
second  state,  and  in  their  third  state.  I  first  saw  the  Lord  as  a 
sun  glowing  and  brilliant  with  a  splendor  that  cannot  be  de- 
scribed ;  and  I  was  told  that  such  is  the  appearance  of  the  Lord 
as  a  sun  to  the  angels  in  their  first  state.  Afterwards  there  ap- 
peared a  great  cloudy  belt  about  the  sun,  and  by  this  its  first 
glow  and  brilliancy,  which  gave  it  such  splendor,  began  to  be 
dulled,  and  I  was  told  that  such  is  the  appearance  of  the  sun  to 
them  in  their  second  state.  Then  the  belt  seemed  by  degrees 
to  grow  more  dense,  and  the  sun  to  appear  less  glowing,  until 
at  length  it  took  on  a  shining  whiteness ;  and  I  was  told  that 
such  is  the  appearance  of  the  sun  to  them  in  their  third  state. 
Lastly,  that  shining  whiteness  was  seen  to  move  to  the  left 
towards  the  moon  of  heaven,  and  to  add  itself  to  her  light ;  and 
in  consequence  the  moon  shone  with  unwonted  splendor ;  and  I 


'  Man's  own  {proprhim)  is  loving  self  (n.  694,  731,  4317,  5660). 

The  Lord  cannot  be  present  unless  what  is  man's  own  is  set  aside 
(n.  1023,  1044)- 

It  is  aftually  set  aside  when  one  is  held  in  good  by  the  Lord  (n. 
9334-9336,  9447,  9452-9454,  9938). 

^  The  angels  are  being  perfefted  to  eternity  (n.  4803,  6648). 
In  the  heavens  one  state  is  never  just   like  another,  and  from  this 
there  is  an  unceasing  process  of  perfeAion  n.  (10200). 


TIME    IX    HEAVEN.  97 

was  told  that  such  is  the  fourth  state  of  those  in  the  celestial 
kingdom  and  the  first  state  of  those  in  the  spiritual  kingdom, 
and  that  in  both  kingdoms  changes  of  state  have  such  alterna- 
tions ;  yet  not  in  the  whole  kingdom  at  once,  but  in  one  society 
after  another.  Furthermore,  I  was  told  that  these  alternations 
are  not  fixed,  but  come  upon  them  now  and  then  without  their 
knowledge.  And  it  was  added  that  the  sun  in  itself  is  not  thus 
changed  or  moved ;  but  it  takes  on  this  appearance  in  accord 
with  their  successive  progressions  of  state,  since  the  Lord  ap- 
pears to  every  one  in  accord  with  what  his  state  is,  thus  glowing 
when  one  is  in  intense  love,  and  less  glowing  and  finally  shin- 
ing white  as  his  love  subsides  ;  and  the  quality  of  each  one's 
state  is  represented  by  the  cloudy  belt  that  induces  upon  the 
sun  these  apparent  variations  in  its  glow  and  light. 

l6o*  When  angels  are  in  the  last  of  these  states,  which  is 
when  they  are  in  what  is  their  own,  they  begin  to  be  sad.  I 
have  talked  with  them  in  that  state  and  have  seen  their  sadness  ; 
but  they  said  that  they  hoped  to  return  soon  to  their  former 
state,  and  thus  into  heaven  again,  as  it  were ;  for  to  them  it  is 
heaven  to  be  withheld  from  what  is  their  own. 

161.  There  are  also  changes  of  state  in  the  hells,  but  these 
will  be  described  later  when  hell  is  treated  of. 


XVIII. 
Time  in  Heaven. 


162*  Although  there  is  a  succession  and  a  progression  of 
all  things  in  heaven,  as  in  the  world,  yet  angels  have  no  notion 
or  idea  of  time  and  space  ;  not  even  knowing  at  all  what  time 
and  space  are.  Time  in  heaven  will  here  be  considered,  and 
space  in  its  own  chapter. 

163.  Angels  do  not  know  what  time  is,  although  with  them 
there  is  a  successive  progression  of  all  things,  the  same  as  in  the 
world,  and  with  no  difference  whatever ;  for  the  reason  that  in 
heaven  instead  of  years  and  days  there  are  changes  of  state  ; 


98  HEAVEN    AND    HELL. 

and  where  there  are  years  and  days  there  are  times,  but  where 
there  are  changes  of  state  there  are  states. 

164*  In  the  world  there  are  times  because  the  sun  of  the 
world  seemingly  advances  in  succession  from  one  degree  to 
another,  producing  times  that  are  called  seasons  of  the  year; 
also  it  revolves  about  the  earth,  producing  times  that  are  called 
times  of  day ;  both  of  these  by  fixed  alternations.  With  the 
sun  of  heaven  it  is  different.  This  does  not  mark  years  and 
days  by  successive  progressions  and  revolutions,  but  marks 
changes  of  state  by  the  way  it  appears  ;  and  this,  as  has  been 
shown  in  the  preceding  chapter,  is  not  done  by  fixed  alterna- 
tions. Consequently  no  idea  of  time  is  possible  to  angels ;  but 
in  its  place  they  have  an  idea  of  state  (see  above,  n.   154). 

165.  As  angels  have  no  idea  derived  from  time,  such  as 
men  in  the  world  have,  so  neither  do  they  have  any  idea 
about  time  and  what  pertains  to  it.  They  do  not  even  know 
what  is  meant  by  the  terms  of  time,  such  as  year,  month, 
week,  day,  hour,  to-day,  to-morrow,  yesterday.  When  angels 
hear  these  terms  used  by  man  (for  angels  are  always  asso- 
ciated with  man  by  the  Lord)  in  place  of  them  they  perceive 
states  and  what  pertains  to  states.  Thus  the  natural  thought 
of  man  is  turned  into  spiritual  thought  with  angels.  This  is 
why  times  in  the  Word  signify  states,  and  the  terms  of  time, 
as  enumerated  above,  signify  corresponding  spiritual  things.' 

166.  The  same  is  true  of  all  things  that  exist  from  time, 
as  the  four  seasons  of  the  year,  spring,  summer,  autumn,  and 
winter ;  the  four  periods  of  the  day,  morning,  noon,  evening, 
and  night;  and  the  four  ages  of  man,  infancy,  youth,  manhood, 
and  old  age ;  and  all  other  things  that  either  exist  from  time  or 
have  a   succession    in   accordance   with   time.     In  thinking  of 


'  Times   in  the  Word  signify  states  (n.  278S,  2837,  3254,  3356,  4814, 
4901,  4916,  7218,  8070.  10133,  10605). 

Angels  tliink  apart  from  the  idea  of  time  and  space  (n.  3404) ;  the 
reasons  why  (n.  1274,  1382,  3356,  4882,  4901,  6110,  7218,  7381)- 

What  a  "year"   signifies  in    the  VVord  (11.487,488,493,893,2906, 
7828,  10209). 

What  a  "month"  (n.  3814). 
.     WTiat  a  "week"  (n.  2044,  3845). 

What  a  "day"  (n.  23,  487,  488,  61 10,  7680,  8426,  9213,  10132,  10605). 

What  "to-day"  (n.  2838,  3998,  4304,  6:65,  69S4,  9939). 

What  "to-morrow"  (0.3998,  10497). 

What  "yesterday"  (n.  6983,  71 14,  7'4o)- 


TIME  IN  hp:aven.  99 

these  a  man  thinks  from  time,  but  an  ano;el  from  state  ;  and 
in  consequence  what  there  is  in  them  from  time  with  man  is 
with  the  angels  turned  into  an  idea  of  state.  Spring  and 
morning  are  turned  into  an  idea  of  the  state  of  love  and  wis- 
dom such  as  they  are  in  angels  in  their  first  state ;  summer 
and  noon  are  turned  into  an  idea  of  love  and  wisdom  such 
as  tliey  are  in  the  second  state  ;  autumn  and  evening  such  as 
they  are  in  the  third  state  ;  night  and  winter  into  an  idea  of 
such  a  state  as  exists  in  hell.  This  is  why  these  periods  have 
a  like  significance  in  the  Word  (see  above,  n.  155).  This 
makes  clear  how  natural  things  in  the  thought  of  man  become 
spiritual  with  the  angels  who  are  with  man. 

167.  As  angels  have  no  notion  of  time  so  they  have  an 
idea  of  eternity  different  from  that  which  men  on  the  earth 
have.  Eternity  means  to  the  angels  infinite  state,  not  infinite 
time.'  I  was  once  thinking  about  eternity,  and  was  able, 
with  the  idea  of  time,  to  perceive  what  to  eternity  means, 
namely,  without  end,  but  not  what  from  eternity  means,  thus 
not  what  God  did  from  eternity  before  creation.  When  anxiety 
on  this  account  arose  in  my  mind  I  was  raised  up  into  the 
sphere  of  heaven,  and  thus  into  the  perception  that  angels 
have  in  respe6l  to  eternity  ;  and  it  was  then  made  clear  to  me 
that  eternity  must  be  thought  of,  not  from  time  but  from 
state  ;  and  then  the  meaning  oi  from  eternity  can  be  seen,  as 
then  happened  to  me. 

168.  When  angels  speak  with  men  they  never  express 
themselves  in  ideas  proper  to  man,  all  of  which  are  from  time, 
space,  matter,  and  things  analogous  thereto,  but  in  spiritual 
ideas,  all  of  which  are  from  states  and  their  various  changes 
within  the  angels  and  outside  of  them.  Nevertheless,  when 
these  angelic  ideas,  which  are  spiritual,  flow  into  men,  they  are 
turned  in  a  moment  and  of  themselves  into  natural  ideas  proper 
to  man,  that  corresjwnd  perfectly  to  the  spiritual  ideas.  Neither 
angels  nor  men  know  that  this  takes  place ;  but  such  is  all 
influx  of  heaven  into  man.  Certain  angels  were  permitted  to 
enter   more    nearly    into    my   thoughts,   even    into   the   natural 


'  Men  have  an  idea  of  eternity  associated  with  time,  but  angels  apart 
from  time  (n.  13S2,  3404,  ^325). 


lOO  HEAVEX    AND    HELL. 

thoughts  in  which  there  were  many  things  from  time  and  space  ; 
but  as  they  then  understood  nothing  they  suddenly  withdrew  ; 
and  after  they  had  withdrawn  I  heard  them  talking,  and  saying 
that  they  had  been  in  darkness.  [2.]  It  has  been  granted  me  to 
know  by  experience  how  ignorant  the  angels  are  about  time. 
There  was  a  certain  one  from  heaven  who  was  able  to  enter 
into  natural  ideas,  such  as  man  has ;  and  after  he  had  done 
this  I  talked  with  him  as  man  with  man.  At  first  he  did  not 
know  what  it  was  that  I  called  time,  and  I  was  therefore  obliged 
to  tell  him  all  about  it,  how  the  sun  appears  to  be  carried 
about  our  earth,  and  to  produce  years  and  days,  and  how  years 
are  thereby  divided  into  four  seasons,  and  into  months  and 
weeks,  and  days  into  twenty -four  hours ;  and  how  these  times 
recur  by  fixed  alternations,  and  how  this  is  the  source  of  times. 
On  hearing  this  he  was  surprised,  saying  that  he  knew  nothing 
about  such  things,  but  only  what  states  are.  [3.]  In  speaking 
with  him  I  added  that  it  is  known  in  the  world,  or  men  speak  as 
if  they  knew,  that  there  is  no  time  in  heaven,  saying  of  those  who 
die  that  they  "leave  the  things  of  time,"  and  that  they  "pass 
out  of  time,"  meaning  by  this  out  of  the  world.  I  said  also 
that  some  know  that  times  in  their  origin  are  states,  for  they 
know  that  times  are  in  exadl  accord  with  the  states  of  their  af- 
fe6lions,  short  to  those  who  are  in  pleasant  and  joyous  states, 
long  to  those  who  are  in  unpleasant  and  sorrowful  states,  and 
various  in  a  state  of  hope  and  expedlation  ;  and  this  leads 
learned  men  to  inquire  what  time  and  space  are,  and  some  con- 
fess that  time  belongs  to  the  natural  man. 

169.  The  natural  man  might  think  that  he  would  be  de- 
prived of  all  thought  if  the  ideas  of  time,  space,  and  material 
things  were  taken  away  ;  for  upon  these  all  the  thought  of  man 
rests.'  But  let  him  know  that  so  far  as  thoughts  partake  of 
time,  space,  and  matter  they  are  limited  and  confined,  but  are 
unlimited  and  extended  so  far  as  they  do  not  partake  of  these, 
since  the  mind  is  in  that  measure  raised  above  bodily  and 
worldly  things.  This  is  the  source  of  wisdom  to  the  an- 
gels ;   such   wisdom  as  is  called    incomprehensible,   because    it 


'  Man  does  not  think,  as  angels  do,  apart  from  the  idea  of  time  (n. 
3404)- 


REPRESENTATIVES    AND    APPEARANCES    IN    HEAVEN.         lOI 

does  not  fall  into  ideas  that  are  wholly  made  up  of  what  is  ma- 
terial. 


XIX. 
Representatives  and  Appearances  in  Heaven. 

170.  The  man  who  thinks  from  natural  light  alone  is  un- 
able to  comprehend  that  there  is  any  thing  in  heaven  like  what 
is  in  the  world  ;  and  for  the  reason  that  from  natural  light  he 
has  previously  thought,  and  established  himself  in  the  idea,  that 
angels  are  nothing  but  minds,  and  that  minds  are  like  ethereal 
breaths,  having  no  senses  like  those  of  men,  thus  no  eyes,  and 
if  no  eyes  no  objedls  of  sight ;  and  yet  an  angel  has  every 
sense  that  a  man  has,  and  far  more  exquisite  senses ;  and  the 
light  by  which  angels  see  is  far  brighter  than  the  light  by  which 
man  sees.  That  angels  are  men  in  the  most  complete  form, 
and  enjoy  every  sense,  may  be  seen  above  (n.  73-77)  ;  and  that 
the  light  in  heaven  is  far  brighter  than  the  light  in  the  world 
(n.  126-132). 

171.  The  nature  of  the  obje6ls  that  are  visible  to  angels  in 
heaven  cannot  be  described  in  a  few  words.  For  the  most  part 
they  are  like  things  on  earth,  but  in  form  far  more  perfect,  and 
in  number  more  abundant.  That  such  things  exist  in  the 
heavens  is  evident  from  things  seen  by  the  prophets, — as  by 
Ezekiel  in  relation  to  the  new  temple  and  the  new  earth  (as  de- 
scribed from  chaps,  xl.  to  xlviii.)  ;  by  Daniel  (from  chap,  vii  to 
xii.)  ;  by  John  (from  the  first  chapter  of  the  Apocalypse  to  the 
last)  ;  and  by  others,  as  described  both  in  the  historic  and  the 
prophetic  parts  of  the  Word.  These  things  were  seen  by  them 
when  heaven  was  opened  to  them,  and  heaven  is  said  to  be 
opened  when  the  interior  sight,  which  is  the  sight  of  man's 
spirit,  is  opened.  For  what  is  in  the  heavens  cannot  be  seen 
by  the  eyes  of  a  man's  body,  but  are  seen  by  the  eyes  of  his 
spirit ;  and  whenever  it  seems  good  to  the  Lord  these  are 
opened,  and  man  is  then  withdrawn  from  the  natural  light  that 
he  is  in  from  the  bodily  senses  and  is  raised  up  into  spiritual 
light,  which  he  is  in  frcjin  his  spirit.  In  that  light  the  things  in 
heaven  have  been  .seen  by  me. 


I02  HEAVEN    AND    HELL. 

172.  But  although  the  things  seen  in  heaven  are  for  the 
most  part  hke  those  on  the  earth,  in  essence  they  are  unlike 
them  ;  for  the  things  in  heaven  come  forth  from  the  sun  of 
heaven,  and  those  on  the  earth  from  the  sun  of  the  world.  The 
things  that  come  forth  from  the  sun  of  heaven  are  called  spirit- 
ual ;  those  that  come  forth  from  the  sun  of  the  world  are  called 
natural. 

I73«  The  things  that  come  forth  in  heaven  do  not  come 
forth  in  the  same  manner  as  those  on  the  earth.  All  things  in 
heaven  come  forth  from  the  Lord  in  correspondence  with  the 
interiors  of  the  angels.  For  angels  have  both  interiors  and 
exteriors.  All  things  in  their  interiors  have  relation  to  love  and 
faith,  thus  to  the  will  and  understanding,  since  the  will  and 
understanding  are  their  receptacles ;  while  their  exteriors  corre- 
spond to  their  interiors.  That  exterior  things  correspond  to 
interior  things  may  be  seen  above  (n.  87-115).  This  is  illus- 
trated by  what  has  been  said  above  about  the  heat  and  light  of 
heaven, — that  angels  have  heat  in  accordance  with  the  quality 
of  their  love,  and  light  in  accordance  with  the  quality  of  their 
wisdom  (n.  128-134).  The  same  is  true  of  all  other  things  that 
present  themselves  to  the  senses  of  angels. 

174*  When  I  have  been  permitted  to  be  in  company  with 
angels,  the  things  about  me  appeared  precisely  the  same  as 
those  in  the  world ;  and  so  plainly  that  I  would  not  have  known 
that  I  was  not  in  the  world  and  in  a  king's  palace.  I  also 
talked  with  the  angels  as  man  with  man. 

I75«  As  all  things  that  correspond  to  interiors  also  repre- 
sent them  they  are  called  representatives ;  and  as  they  dift'er 
in  each  case  in  accordance  with  the  state  of  the  interiors  they 
are  called  appearances.  Nevertheless,  the  things  that  appear 
before  the  eyes  of  angels  in  heaven  and  are  perceived  by  their 
senses  appear  to  their  eyes  and  senses  as  fully  living  as  things 
on  earth  appear  to  man,  and  even  much  more  clearly  and  dis- 
tin6lly  and  perceptibly.  The  appearances  of  this  kind  in  heaven 
are  called  real  appearances,  because  they  have  real  existence. 
There  may  be  appearances  also  that  are  not  real,  which  are 
things  that  become  visible,  but  do  not  correspond  to  interiors.' 
These  will  be  treated  of  further  on. 


'  All  things  that  are  visible  to  the  angels  are  representative  (n.  1971, 
3213-3226,  3342,  3475,  3485,  9481,  9457,  9576,  9577). 

The  heavens  are  full  of  representatives  (n.  1521,  1532,  1619). 


REPRESENTATIVES    AM)    APPEARANCES    IN    HEAVEN.         IO3 

176.  To  show  what  the  things  are  that  appear  to  the  an- 
gels in  accordance  with  correspondences,  I  will  here  mention 
one  for  the  sake  of  illustration.  By  those  who  are  intelligent 
gardens  and  parks  full  of  trees  and  flowers  of  every  kind  are 
seen.  The  trees  are  planted  in  a  most  beautiful  order,  combined 
to  form  arbors  with  arched  approaches  and  encircling  walks, 
all  more  beautiful  than  words  can  describe.  There  the  intelli- 
gent walk,  and  gather  flowers  and  weave  garlands  with  which 
they  adorn  litde  children.  Moreover,  there  are  kinds  of  trees 
and  flowers  there  that  are  never  seen  and  cannot  exist  on 
earth.  The  trees  bear  fruits  that  are  in  accordance  with  the 
good  of  love,  in  which  the  intelligent  are.  These  things  are 
seen  by  them  because  a  garden  or  park  and  fruit  trees  and 
flowers  correspond  to  intelligence  and  wisdom."  That  there 
are  such  things  in  heaven  is  acknowledged  on  the  earth,  but 
only  by  those  who  are  in  good,  and  who  have  not  extin- 
guished in  themselves  the  light  of  heaven  by  means  of  natural 
light  and  its  fallacies ;  for  when  such  think  about  heaven  they 
think  and  say  that  there  are  such  things  there  as  ear  hath  not 
heard  and  eye  hath  not  seen. 


The  representatives  are  more  beautiful  as  they  are  more  interior  in 
the  heavens  (n.  3475). 

As  the  representatives  there  are  from  the  light  of  heaven  they  are 
real  appearances  (n.  34S5). 

The  Divine  influx  is  turned  into  representatives  in  the  higher 
heavens,  and  therefrom  in  the  lower  heavens  also  (n.  2179,3213,9457, 
9481,9576,9577). 

Those  things  are  called  representative  that  appear  before  the  eyes 
of  tlie  angels  in  such  forms  as  are  in  nature,  that  is,  such  as  are  in  the 
world  (n.  9457). 

Internal  things  are  thus  turned  into  external  (n.  1632,  2987-3002). 

What  representatives  in  the  heavens  are;  this  made  clear  by  various 
examples  (n.  1521,  1532,  1619-1628,  1807,  1973,  1974,  1977.  '980,  1981,  2299, 
2601,  2761,  2762,  3217,  3219,  3220,  3348,  3350,  5198,  9090,  10276). 

All  things  seen  in  the  heavens  are  in  accordance  witli  correspond- 
ences and  are  called  representatives  (n.  3213-3226,  3342,  3475,  3485, 
9481,9457,9576,9577). 

All  things  that  correspond  also  represent  and  likewise  signify  what 
they  correspond  to  (n.  2896,  2987,  2989-2991,  3002,  3225). 

'  A  "garden"  or  "park"  signifies  intelligence  and  wisdom  (n.  100, 
108,  3220). 


I04  HEAVEN    AND    HELL. 

XX. 

The  Garments  with  which  Angels  appear  clothed. 

177.  Since  angels  are  men,  and  live  together  as  men  do  on 
the  earth,  they  have  garments  and  dwellings  and  other  such 
things,  with  the  difference,  however,  that  as  they  are  in  a  more 
perfe6l  state  all  things  with  them  are  in  greater  perfe6lion.  For 
as  angelic  wisdom  surpasses  human  wisdom  to  such  a  degree 
as  to  be  called  ineffable,  so  is  it  with  all  things  that  are  perceived 
and  seen  by  angels,  inasmuch  as  all  things  perceived  and  seen 
by  them  correspond  to  their  wisdom  (see  above,  n.  173). 

178*  The  garments  with  which  angels  are  clothed,  like  all 
other  things  with  them,  correspond  ;  and  they  have  real  exist- 
ence because  they  correspond  (see  above,  n.  175).  Their  gar- 
ments correspond  to  their  intelligence,  and  therefore  every  one 
in  the  heavens  appears  clothed  in  agreement  with  his  intelli- 
gence ;  and  as  one  is  more  intelligent  than  another  so  the 
garments  of  one  surpass  those  of  another.  Some  of  the  most 
intelligent  have  garments  that  blaze  as  if  with  flame,  others 
have  garments  that  glisten  as  if  with  light ;  the  less  intelligent 
have  garments  that  are  glistening  white  or  white  without  the 
effulgence ;  and  the  still  less  intelligent  have  garments  of  var- 
ious colors.  But  the  angels  of  the  inmost  heaven  are  not 
clothed. 

179.  As  the  garments  of  angels  correspond  to  their  intelli- 
gence they  correspond  also  to  truth,  since  all  intelligence  is 
from  Divine  truth  ;  and  therefore  it  is  the  same  thing  whether 
you  say  that  angels  are  clothed  in  accordance  with  intelligence 
or  in  accordance  with  Divine  truth.  The  garments  of  some 
blaze  as  if  with  flame,  and  those  of  others  glisten  as  if  with 
light,  because  flame  corresponds  to  good,  and  light  corresponds 


What  is  meant  by  "the  garden  of  Eden"  and  "the  garden  of  Jeho- 
vah" (n.  99,  100,  1588). 

How  magnificent  the  things  seen  in  parks  are  in  the  other  hfe  (n. 
1122,  1622,  2296,  4528,  4529). 

"Trees"  signify  perceptions  and  knowledges,  from  which  wisdom 
and  intelHgence  are  derived  (n.  103,  2163,  2682,  2722,  2972,  7692). 

"Fruits"  signify  goods  of  love  and  goods  of  charity  (n.  3146,  7690, 
9337)- 


THE   GARMENTS    OF    ANGELS.  I05 

to  truth  from  good.'  Some  have  garments  that  are  glistening 
white  and  white  without  the  effulgence,  and  others  garments  of 
various  colors,  because  with  the  less  intelligent  the  Divine  good 
and  truth  are  less  effulgent,  and  are  also  received  in  various 
ways,'^  glistening  white  and  white  corresponding  to  truth,'  and 
colors  to  its  varieties.*  Those  in  the  inmost  heaven  are  not 
clothed,  because  they  are  in  innocence,  and  innocence  corre- 
sponds to  nakedness.^ 

l8o*  As  in  heaven  the  angels  are  clothed  with  garments, 
so  when  seen  in  the  world  they  have  appeared  clothed  with 
garments,  as  those  seen  by  the  prophets  and  those  seen  at  the 
Lord's  sepulchre. 

Whose  appearance  was  as  lightning,  and  their  garments  glistening  and 
white  {Mate,  xxviii.  3 ;  Mark  xvi.  5  ;  Luke  xxiv.  4  ;  yohn  xx. 
12,  13); 

and  those  seen  in  heaven  by  John, 


'  From  correspondence  "garments"  in  the  Word  signify  truths  (n. 
1073,  2576,  5319,  5954,  9212,  9216,  9952,  10536). 

For  the  reason  that  truths  cluthe  good  (n.  5248). 

A  "  covering"  signifies  something  intellectual,  because  the  intelleft  is 
the  recipient  of  truth  (n.  6378). 

"Shining  garments  of  fine  linen"  signify  truths  from  the  Divine  (n. 
5319,  9469). 

"Flame"  signifies  spiritual  good,  and  the  light  therefrom  trutii  from 
that  good  (n.  3222,  6832). 

-  Angels  and  spirits  appear  clothed  with  garments  in  accordance 
with  their  truths,  thus  in  accordance  with  their  intelligence  (n.  165,  5248, 
5954.  9212,  9216,  9S14,  9952,  10536). 

The  garments  of  some  angels  glisten,  others  do  not  (n.  5248). 

^  In  the  Word  "glistening  white"  and  "white"  signify  truth,  be- 
cause they  are  from  light  in  heaven  (n.  3301,  3993,  4007). 

'•  Colors  in  heaven  are  variegations  of  the  light  there  (n.  1042,  1043, 
1053,1624,3993.4530,4742,4922). 

Colors  signify  \arious  thnigs  pertaining  to  intelligence  and  wisdom 
(n.  4530, 4677, 4922,  9466).  .       .     .^   J  . 

The  precious  stones  in  the  Urim  and  Phummim  signified,  in  accord- 
ance with  their  colors,  all  things  of  truth  from  good  in  the  heavens  (n. 
9865,  9868,  9905). 

.So  far  as  colors  j^artake  of  red  they  signify  good  ;  so  far  as  they  par- 
take of  white  they  signify  tnith  (n.  9466). 

'  All  in  the  inmost  heaven  are  innocences,  and  in  consequence  ap- 
pear naked  (n.  154,  165.  207,  2736,  3SS7,  8375,  9960). 

Innocence  is  presented  in  heaven  as  nakedness  (n.  165,  8375,  9960). 

To  the  iiniocent  and  the  chaste  nakedness  is  no  shame,  because 
without  offence  (n.  165,  213,  8375). 


I06  HEAVEN   AND    HELL. 

Who  had  garments  of  fine  linen  and  white  {Apoc.  iv.  4 ;   xix.  14). 

And  because  intelligence  is  from  Divine  truth 

The  garments  of  the  Lord,  when  he  was  transfigured,  were  radiant  and 
glistening  white  like  the  light  {Matt.  xvii.  2 ;  Mark  ix.  3  ;  Luke 
ix.  29). 

As  light  is  Divine  truth  going  forth  from  the  Lord  (see  above, 
n.  129),  so  in  the  Word  garments  signify  truths  and  intelligence 
from  truths,  as  in  the  Apocalypse, 

Those  that  "have  not  defiled  their  garments ...  shall  walk  with  Me  in 
white,  for  they  are  worthy.  He  that  overcometh  shall  be  clothed 
in  white  garments"  (iii.  4,  5). 

"Blessed  is  he  that  is  awake  and  keepeth  his  garments"  (xvi.  15). 

And  of  Jerusalem,  which  means  a  church  that  is  in  truth,'  it  is 
written  in  Isaiah, 

"Awake,  put  on  thy  strength,  O  Zion  ;  put  on  the  garments  of  thy 
beauty,  O  Jerusalem  "  (Hi.  i)  ; 

and  in  Ezekiel, 

Jerusalem,  "  I  girded  thee  about  with  fine  linen,  and  covered  thee  with 
silk Thy  garments  were  of  fine  linen  and  silk  "  (xvi.  10,  13) ; 

besides  many  other  passages.  But  he  who  is  not  in  truths  is 
said  "not  to  be  clothed  with  a  wedding  garment,"  as  in 
Matthezv, 

"When  the  king  came  in  ...  he  saw  a  man  that  had  not  on  a  wedding 
garment  ;  and  he  said  unto  him,  Friend,  how  earnest  thou  in 
hither  not  having  a  wedding  garment?"  Wherefore  he  was  cast 
out  into  the  outer  darkness  (xxii.  11-13). 

The  house  of  the  wedding  feast  means  heaven  and  the  church 
because  of  the  conjunction  of  the  Lord  with  heaven  and  the 
church  by  means  of  His  Divine  truth  ;  and  for  this  reason  the 
Lord  is  called  in  the  Word  the  Bridegroom  and  Husband  ;  and 
heaven,  with  the  church,  is  called  the  bride  and  the  wife. 

l8l*  That  the  garments  of  angels  do  not  merely  appear  as 
garments,  but  are  real  garments,  is  evident  from  the  faCt  that 
angels  both  see  them  and  feel  tliem,  that  they  have  many  gar- 
ments, and  that  they  put  them  on  and  put  them  off,  that  they 
care  for  those  that  are  not  in  use,  and  put  them  on  again  when 
they  need  them.  That  they  are  clothed  with  a  variety  of  gar- 
ments I  have  seen  many  times.  When  I  asked  where  they  got 
their  garments,  they  said  from  the  Lord,  and  that  they  receive 


"'  "Jerusalem"  signifies  a  church  in  which  there  is  genuine  dodrine 
(n.  402,  3654,  9166). 


PLACES    OI'    AIJODE    AND    DWELLINGS    OF    ANGELS.         I07 

them  as  j>ifts,  and  soinetimes  tlu-y  arc  clothed  witli  them  un- 
consciously. They  said  also  that  their  garments  are  changed 
in  accordance  with  their  changes  of  state,  that  in  the  first  and 
second  state  their  garments  are  shining  and  glistening  white, 
and  in  the  third  and  fourth  state  a  little  less  bright  ;  and  this 
likewise  from  correspondence,  because  of  their  changes  of  state 
in  respe6l  to  intelligence  and  wisdom  (of  which  see  above,  n. 
154-161). 

182.  As  every  one  in  the  spiritual  world  has  garments  in 
accordance  with  his  intelligence,  that  is,  in  accordance  with 
truths  which  are  the  source  of  intelligence,  so  those  in  the  hells, 
because  they  have  no  truths,  appear  clothed  in  garments,  but 
in  ragged,  squalid,  and  filthy  garments,  each  one  in  accordance 
with  his  insanity ;  and  they  can  be  clothed  in  no  others.  It  is 
granted  them  by  the  Lord  to  be  clothed,  lest  they  be  seen 
naked. 


XXI. 

The  Places  of  Abode  and  Dwellings  of  Angels. 

lS3*  As  there  are  societies  in  heaven  and  the  angels  live 
as  men  they  have  also  places  of  abode,  and  these  differ  in  ac- 
cordance with  each  one's  state  of  life.  They  are  magnificent 
for  those  in  higher  dignity,  and  less  magnificent  for  those  in 
lower  condition.  I  have  frequently  talked  with  angels  about 
the  places  of  abode  in  heaven,  saying  that  scarcely  any  one  will 
believe  at  the  present  day  that  they  have  places  of  abode  and 
dwellings ;  some  because  they  do  not  see  them,  some  because 
they  do  not  know  that  angels  are  men,  and  some  because  they 
believe  that  the  angelic  heaven  is  the  heaven  that  is  seen  with  their 
eyes  around  them,  and  as  this  appears  empty  and  they  suppose 
that  angels  are  ethereal  forms,  they  conclude  that  they  live  in 
ether.  Moreover,  they  do  not  comprehend  how  there  can  be  such 
things  in  the  spiritual  world  as  there  are  in  the  natural  world,  be- 
cause they  know  nothing  about  the  spiritual.  [2.1  The  angels 
replied  that  they  are  aware  that  such  ignorance  prevails  at  this 
day  in  the  world,  and  to  their  astonishment,  chiefly  within  the 
church,  and  more  with  the  intelligent  than  with  those  who  are 
called  simple.  They  said  also  that  it  might  be  known  from  the 
Word  that  angels  are  men,  since  those  that  have  been  seen  have 


I08  HEAVEN   AND    HELL. 

been  seen  as  men  ;  and  the  Lord,  who  took  all  His  Human  with 
Him,  appeared  in  like  manner.  It  might  be  known  also  that  as 
angels  are  men  they  have  dwellings  and  places  of  abode,  and 
do  not  fly  about  in  air,  as  some  think  in  their  ignorance,  which 
the  angels  call  insanity,  and  that  although  they  are  called  spirits 
they  are  not  winds.  This  they  said  might  be  apprehended  if 
men  w-ould  only  think  independently  of  their  acquired  notions 
about  angels  and  spirits,  as  they  do  when  they  are  not  canvass- 
ing the  subjed  and  bringing  to  dired  thought  the  question 
whether  it  is  so.  For  every  one  has  a  general  idea  that  angels 
are  in  the  human  form,  and  have  homes  which  are  called  the 
mansions  of  heaven,  which  surpass  in  magnificence  earthly 
dwellings ;  but  this  general  idea,  which  flows  in  from  heav- 
en, at  once  falls  to  nothing  when  it  is  brought  under  dire<5l 
scrutiny  and  inquiry  whether  it  is  so,  as  happens  especially 
with  the  learned,  who  by  their  own  intelligence  have  closed  up 
heaven  to  themselves  and  the  entrance  of  heavenly  light.  [3.] 
The  same  is  true  of  the  belief  in  the  life  of  man  after  death. 
When  one  speaks  of  it,  not  thinking  at  the  same  time  about 
the  soul  from  the  light  of  worldly  learning  or  from  the  dodlrine 
of  its  reunion  with  the  body,  he  believes  that  after  death  he  is 
to  live  a  man,  and  among  angels  if  he  has  lived  well,  and  that 
he  will  then  see  magnificent  things  and  perceive  joys ;  but  as 
soon  as  he  turns  his  thoughts  to  the  doctrine  of  reunion  with 
the  body,  or  to  his  theory  about  the  soul,  and  the  question 
arises  whether  the  soul  be  such,  and  thus  whether  this  can  be 
true,  his  former  idea  is  dissipated. 

184.  But  it  is  better  to  present  the  evidence  of  experience. 
Whenever  I  have  talked  with  angels  face  to  face,  I  have  been 
with  them  in  their  abodes.  These  abodes  are  precisely  like 
abodes  on  the  earth  which  we  call  houses,  but  more  beautiful. 
In  them  there  are  chambers,  parlors,  and  bedrooms  in  great 
number ;  there  are  also  courts,  and  there  are  gardens  and 
flower-beds  and  lawns  round  about.  Where  they  live  together 
their  houses  are  near  each  other,  arranged  one  next  to  the 
other  in  the  form  of  a  city,  with  avenues,  streets,  and  public 
squares,  exactly  like  cities  on  the  earth.  I  have  been  per- 
mitted to  pass  through  them,  looking  about  on  every  side,  and 
sometimes  entering  the  house.  This  occurred  when  my  inner 
sight  was  opened,  and  I  was  fully  awake.' 

'  Angels  have  cities,  palaces  and  houses  (n.  940-942,  1116,  1626-1631, 
4622). 


PLACES   OF   ABODK    AND    DWELLINGS   OF    ANGELS.         IO9 

iS^*  I  have  seen  palaces  in  heaven  of  such  magnificence 
as  cannot  be  described.  Above  they  glittered  as  if  made  of 
pure  gold,  and  below  as  if  made  of  precious  stones,  some  more 
splendid  than  others.  It  was  the  same  within.  Both  words 
and  knowledge  are  inadequate  to  describe  the  decorations  that 
adorned  the  rooms.  On  the  side  looking  to  the  south  there 
were  parks,  where,  too,  every  thing  shone,  in  some  places  the 
leaves  glistening  as  if  made  of  silver,  and  fruit  as  if  made  of 
gold  ;  while  the  flowers  in  their  beds  formed  rainbows  with 
their  colors.  Beyond  the  borders,  where  the  view  terminated^ 
were  seen  other  palaces.  Such  is  the  archite6lure  of  heaven 
that  you  would  say  that  art  there  is  in  its  art ;  and  no  wonder, 
because  the  art  is  itself  from  heaven.  The  angels  said  that 
such  things  and  innumerable  others  still  more  perfe6l  are  set 
forth  before  their  eyes  by  the  Lord  ;  and  yet  these  things  are 
more  pleasing  to  their  minds  than  to  their  eyes,  because  in 
every  one  of  them  they  see  a  correspondence,  and  through  the 
correspondences  what  is  Divine. 

l86.  As  to  these  correspondences  I  have  also  been  told 
that  not  only  the  palaces  and  houses,  but  all  things  and  each 
thing,  both  inside  and  outside  of  them,  correspond  to  the  in- 
terior things  which  they  have  from  the  Lord,  the  house  itself  in 
general  corresponding  to  their  good,  the  particular  things  inside 
of  a  house  to  the  various  things  of  which  their  good  consists,' 
and  the  things  outside  to  truths  derived  from  good,  and  also  to 
their  perceptions  and  knowledges  (see  note,  page  103);  and  as 
these  things  correspond  to  the  goods  and  truths  they  have  from 
the  Lord  they  correspond  to  their  love,  and  to  their  wisdom 
and  intelligence  from  love,  since  love  belongs  to  good,  wisdom 
to  good  and  truth  together,  and  intelligence  to  truth  from  good. 
These  are  what  the  angels  perceive  when  they  behold  what  is 
around  them,  and  thus  their  minds  are  more  delighted  and 
moved  by  them  than  their  eyes. 


'  "Houses,"  with  their  contents,  signify  the  things  in  man  that  be- 
long to  his  mind,  thus  his  interiors  (n.  710,2233,2331,2559,3128,3538, 
4973.  5023,  6639,  6690,  7353,  7848,  7910,  7929,  9150)  ;  consequently  the 
things  relating  to  good  and  tmth  (n.  2233,  2331,  2559,  4982,  7848,  7929). 

"Rooms"  and  "bed-chambers"  signify  interior  things  there  (n. 
3900,  5694,  7353). 

The  "roof  of  a  house"  signifies  what  is  inmost  (n.  3652,  10184). 

A  "house  of  wood"  signifies  what  relates  to  good,  and  a  "house  of 
stone"  what  relates  to  truth  (n.  3720). 


no  HEAVEN    AND    HELL. 

187.  All  this  makes  clear  why  the  Lord  called  Himself  the 
temple  at  Jerusalem  {yohn  ii.  19,  21),'  namely,  because  the  tem- 
ple represented  His  Divine  Human  ;  also  why  the  New  Jeru- 
salem was  seen  to  be  of  pure  gold,  its  gates  of  pearls,  and  its 
foundations  of  precious  stones  {Apoc.  xxl.),  namely,  because  the 
New  Jerusalem  signifies  the  church  which  was  afterwards  to  be 
established,  the  twelve  gates  its  truths  leading  to  good,  and  the 
foundations  the  truths  on  which  the  church  is  founded.'^ 

l88*  The  angels  of  whom  the  Lord's  celestial  kingdom 
consists  dwell  for  the  most  part  in  elevated  places  that  appear 
as  mountains  of  soil ;  the  angels  of  whom  the  Lord's  spiritual 
kingdom  consists  dwell  in  less  elevated  places  that  appear 
like  hills ;  while  the  angels  in  the  lowest  parts  of  heaven 
dwell  in  places  that  appear  like  ledges  of  stone.  All  these 
things  spring  from  correspondence,  for  interior  things  corre- 
spond to  higher  things,  and  exterior  things  to  lower  things  ;* 
and  this  is  why  in  the  Word  "mountains"  signify  celestial  love, 
"hills"  spiritual  love,  and  "rocks"  faith." 


'  In  the  highest  sense  "the  house  of  God"  signifies  the  Lord's  Di- 
vine Human  in  respect  to  Divine  good,  and  "the  temple"  the  same  in 
respeft  to  Divine  truth ;  and  in  a  relative  sense,  heaven  and  the  church 
in  respeft  to  good  and  truth  (n.  3720). 

'^  Jerusalem"  signifies  the  church  in  which  is  genuine  dodlrine  (n. 
402,  3654,  9166). 

"Gates"  signify  introduftion  to  the  doftrine  of  the  church,  and 
through  doctrine  introduction  into  the  church  (n.  2943,  4777). 

"Foundation"  signifies  the  tnUh  on  which  heaven,  the  church,  and 
do6lrine  are  founded  (n.  9643). 

•'  In  the  Word  what  is  interior  is  expressed  by  wliat  is  higher,  and 
what  is  higher  signifies  what  is  interior  (n.  2148,  3084,  4599,  5146,  8325). 

What  is  "high"  signifies  what  is  internal,  and  likewise  heaven  (n. 
1735,  2148,4210,4599,8153). 

*  In  heaven,  mountains,  hills,  rocks,  valleys,  and  lands  are  seen  ex- 
adtly  the  same  as  in  the  world  (n.  10608). 

On  the  mountains  angels  who  are  in  the  good  of  love  dwell,  on  the 
hills  those  who  are  in  the  good  of  charity,  on  the  rocks  those  who  are 
in  the  good  of  faith  (n.  10438). 

Therefore  in  the  Word  "mountains"  signify  the  good  of  love  (n. 
795,  4210,  6435,  S327,  875S,  10438,  10608). 

"Hills"  signify  the  good  of  charity  (n.  6435,  10438). 

"  Rocks"  signify  the  good  and  truth  of  faith  (n.  8581,  10580). 

".Stone,"  of  which  rock  consists,  in  like  manner  signifies  the  truth 
of  faith  (n.  114,  643,  1298,  3720,  6426,  8609,  10376). 

This  is  why  "mountains"  signify  heaven  (n.  8327,  8805,  9420). 


SPACE   IN    HEAVEN.  Ill 

189*  There  are  also  angels  who  do  not  live  associated  to- 
gether, but  apart,  house  by  house.  These  dwell  in  the  midst  of 
heaven,  since  they  are  the  best  of  angels. 

190*  The  houses  in  which  angels  dwell  are  not  ere6led,  as 
houses  in  the  world  are,  but  are  given  to  tliem  gratuitously  by 
the  Lord,  to  every  one  in  accordance  with  his  perception  of 
good  and  truth.  They  also  change  a  little  in  accordance  with 
changes  of  the  state  of  interiors  of  the  angels  (of  which  above, 
n.  154-160).  Every  thing  whatsoever  that  the  angels  possess 
they  hold  as  received  from  the  Lord ;  and  every  thing  they 
have  need  of  is  given  them. 


XXIL 
Space  in  Heaven. 


191.  All  things  in  heaven  appear,  just  as  in  the  world,  to 
be  in  place  and  in  space,  and  yet  the  angels  have  no  notion  or 
idea  of  place  and  space.  As  this  must  needs  sound  like  a 
paradox,  I  will  endeavor  to  make  the  matter  clear,  as  it  is  of 
great  importance. 

192.  All  changes  of  place  in  the  spiritual  world  are  effe<5led 
by  changes  of  state  of  the  interiors,  which  means  that  change 
of  place  is  nothing  else  than  change  of  state.'     In  this  way  I 


And  "the  summit  of  a  mountain"  signifies  the  inmost  of  heaven  (n. 
9422,  9434,  10608). 

Also  why  the  ancients  had  their  holy  worship  on  mountains  (n.  796, 

2722). 

'  In  the  Word  places  and  spaces  signify  states  (n.  2625,  2837,  3356, 
3387.  73^f.  10580); /row  experience  (n.  1274,  1277,  1376-1381,  4321,  4^2, 
10146,  10580). 

Distance  signifies  difference  of  state  of  life  (n.  9104,  9967). 

In  the  spiritual  world  movements  and  changes  of  place  are  changes 
of  the  state  of  life,  because  they  originate  in  these  (n.  1273-1275,  1377, 

3356,    9440).  s  ■„         .  .      ^     L 

The  same  is  true  ot  journeyings  (n.  9440,  10734)  ;  illustrated  by  ex- 
perience (n.  1 273-1277,  5605). 

For  this  reason  "to  journey"  signifies  in  the  Word  to  live  and  pro- 


112  HEAVEN   AND    HELL. 

have  been  taken  by  the  Lord  into  the  heavens  and  to  the  earths 
in  the  universe  ;  and  it  was  my  spirit  that  so  journeyed,  while 
my  body  remained  in  the  same  place.'  Such  are  all  movements 
of  the  angels ;  and  in  consequence  they  have  no  distances,  and 
having  no  distances  they  have  no  spaces,  but  in  place  of  spaces 
they  have  states  and  their  changes. 

193.  As  changes  of  place  are  thus  effe6led  it  is  evident  that 
approaches  are  likenesses  of  state  of  the  interiors,  and  separa- 
tions are  unlikenesses  ;  and  for  this  reason  those  are  near  each 
other  who  are  in  like  states,  and  those  are  at  a  distance  who 
are  in  unlike  states ;  and  spaces  in  heaven  are  simply  the  ex- 
ternal conditions  corresponding  to  the  internal  states.  For  the 
same  reason  the  heavens  are  distin6l  from  each  other,  also  the 
societies  of  each  heaven  and  the  individuals  in  each  society  ;  and 
furthermore,  the  hells  are  entirely  separated  from  the  heavens, 
because  they  are  in  a  contrary  state. 

194.  For  the  same  reason,  again,  any  one  in  the  spiritual 
world  who  intensely  desires  the  presence  of  another  comes  into 
his  presence,  for  he  thereby  sees  him  in  thought,  and  puts  him- 
self in  his  state ;  and  conversely,  one  is  separated  from  another 
so  far  as  he  is  averse  to  him.  And  since  all  aversion  comes 
from  contrariety  of  affection  and  from  disagreement  of  thought, 
whenever  in  that  world  several  are  together  in  one  place  they 
are  visible  [to  one  another]  so  long  as  they  agree,  but  vanish 
as  soon  as  they  disagree. 

^95*  Again,  when  any  one  goes  from  one  place  to  another, 
whether  it  be  in  his  own  city,  or  in  courts  or  in  gardens,  or  to 
others  out  of  his  own  society,  he  arrives  more  quickly  when  he 
eagerly  desires  it,  and  less  quickly  when  he  does  not,  the  way 
itself  being  lengthened  and  shortened  in  accordance  with  the 
desire,  although  it  remains  the  same.  This  I  have  often  seen 
to  my  surprise.  All  this  again  makes  clear  how  distances,  and 
consequently  spaces,  are  wholly  in  accord  with  states  of  the  in- 


gress in  life;  and  "to  sojourn"  has  a  like  meaning  (n.  3335,  4554.  4585, 
4882,  5493,  5605,  5996,  8345,  8397,  8417,  8420,  8557). 

To  go  with  the  Lord  means  to  hve  with  Him  (n.  10567). 

'  Man  may  be  led  a  long  distance  in  respeft  to  his  spirit  by  means 
of  changes  of  state,  while  his  body  remains  in  its  place,  also  from  ex- 
perience (n.  9440,  9967,  10734). 

What  it  is  to  be  "led  by  the  spirit  to  another  place"  (n.  i{ 


SPACK    IN    HKAVKN.  II3 

teriors  of  the  angels  ;'  and  this  being  so,  no  notion  or  idea  of 
space  can  enter  their  thought,  aUhough  there  are  spaces  with 
them  equally  as  in  the  world. 

196*  This  can  be  illustrated  by  the  thoughts  of  man,  in 
that  space  does  not  pertain  to  thought,  for  whatever  is  thought 
of  intently  is  set  before  one  as  present.  Again,  whoever  thinks 
about  it  knows  that  his  sight  recognizes  space  only  by  inter- 
mediate obje(5ls  on  the  earth  that  are  seen  at  the  same  time,  or 
by  recalling  what  he  already  knows  about  the  distance.  This 
happens  because  of  the  continuity  ;  and  in  what  is  continuous 
there  is  no  appearance  of  distance  until  the  continuity  is  broken. 
This  is  especially  true  of  the  angels,  because  their  sight  a<5ls  as 
one  with  their  thought,  and  their  thought  a6ls  as  one  with  their 
affedlion,  and  things  appear  near  or  remote,  and  also  varied,  in 
accordance  with  the  states  of  their  interiors,  as  has  been  said 
above. 

197.  It  follows  from  this  that  in  the  Word  places  and 
spaces,  and  all  things  that  in  any  way  relate  to  space,  signify 
such  things  as  relate  to  states,  such  as  distances,  near,  far  off, 
ways,  journeys,  sojourning,  miles  and  furlongs,  plains,  fields, 
gardens,  cities  and  streets,  motions,  measures  of  various  kinds, 
long,  broad,  high,  and  deep,  and  innumerable  other  things ;  for 
most  things  in  man's  thought  from  the  world  take  on  something 
from  space  and  time.  [2.]  I  will  mention  here  only  what  is  sig- 
nified in  the  Word  by  length,  breadth,  and  height.  In  this 
world,  that  is  called  long  or  broad  which  is  long  or  broad  in  rela- 
tion to  space,  and  the  same  is  true  of  height.  But  in  heaven, 
where  there  is  no  thought  of  space,  length  means  a  state  of  good, 
breadth  a  state  of  truth,  and  height  the  distinction  between 
them  in  accordance  with  degrees  (see  n.  38).  Such  is  the 
meaning  of  these  three  dimensions,  because  length  in  heaven  is 
from  east  to  west,  and  those  that  dwell  there  are  in  good  of 
love ;  while  breadth  in  heaven  is  from  south  to  north,  and  those 
that  dwell  there  are  in  truth  from  good  (see  n.  148)  ;  while 
height  in  heaven  applies  to  both  of  these  in  respeCl  to  degrees. 
This  is  why  length,  breadth,  and  height  have  these  significations 
in  the  Word,  as  in  Ezekiel  (from  chap.  xl.  to  xlviii.),  where  the 


'  Places  and  spaces  are  presented   to  the  sight  in  accordance  with 
the  states  of  the  interiors  of  angels  and  .spirits  (n.  5605,  9440,  10146). 


114  HEAVEX    AND    HELL. 

new  heaven  and  the  new  earth,  with  the  courts,  chambers,  gates, 
doors,  windows,  and  surroundings  are  described  by  measures 
giving  the  length,  breadth,  and  height,  by  which  a  new  church, 
and  the  goods  and  truths  that  are  in  it  are  signified.  Otherwise 
to  what  purpose  would  be  all  those  measures?  [3.]  In  like 
manner  the  New  Jerusalem  is  described  in  the  Apocalypse  in 
these  words : 

"  The  city  lieth  foursquare,  and  the  length  thereof  is  as  great  as  the 
breadth :  and  he  measured  the  city  with  the  reed,  twelve  thousand 
furlongs  ;  the  length,  the  breadth,  and  the  height  are  equal "  (xxi. 
i6). 

Because  "  the  New  Jerusalem "  here  signifies  a  new  church 
these  measures  signify  the  things  of  the  church,  "  length  "  its 
goods  of  love,  "breadth"  truth  from  that  good,  "height"  the 
degrees  of  good  and  truth,  "  twelve  thousand  furlongs  "  all  good 
and  truth  in  the  complex.  Otherwise,  how  could  there  be  said 
to  be  a  height  of  twelve  thousand  furlongs,  the  same  as  the 
length  and  the  breadth?  That  "breadth  "  in  the  Word  signifies 
truth  is  evident  from  David : 

Jehovah,  "  Thou  hast  not  shut  me  up  into  the  hand  of  the  enemy.  Thou 
hast  made  my  feet  to  stand  in  a  broad  place  "  {Psalm  xxxi.  8). 

"Out  of  straitness  I  called  upon  Jah  ;  He  answereth  me  in  a  broad 
place"  {Psalm  cxviii.  5). 

Besides  other  passages 

(As  in  Isaiah  viii.  8  ;  and  in  Habakkuk  i.  6). 

So  in  all  other  cases. 

198*  From  all  this  it  can  be  seen  that  although  there  are 
spaces  in  heaven  as  in  the  world,  still  nothing  there  is  reckoned 
in  accordance  with  spaces  but  in  accordance  with  states  ;  and 
in  consequence  spaces  there  cannot  be  measured  as  in  the  world, 
but  can  be  seen  only  from  the  state  and  in  accordance  with  the 
state  of  the  interiors  there.' 

X99«  The  primary  and  veriest  cause  of  this  is  that  the 
Lord  is  present  to  every  one  in  the  measure  of  his  lov^e  and 


'  In  the  Word  "length"  signifies  good  (n.  1613,  9487). 
"Breadth"  signifies  truth  (n.  1613,  3433,  3434,  44S2,  9487,  10179). 
"Height"  signifies  good  and  truth  in  respect  to  their  degrees  (n. 
9489.9773.  10181). 


THE    FORM    OF    HEAVEN.  1 15 

faith,'  and  that  it  is  in  accordance  with  the  Lord's  presence  that 
all  things  appear  near  or  far  away,  for  it  is  from  this  that  all 
things  in  the  heavens  are  determined.  Also  it  is  through  this 
that  angels  have  wisdom,  for  it  is  through  this  that  they  have 
extension  of  thought  and  that  there  is  a  sharing  of  all  things  in 
the  heavens  ;  in  a  word,  it  is  through  this  that  they  think  spirit- 
ually, and  not  naturally  like  men. 


XXIII. 

The  Form  of  Heaven  which  determines  Affiliations 
AND  Communications  there. 

200*  What  the  form  of  heaven  is  can  be  seen  in  some 
measure  from  what  has  been  shown  in  the  preceding  chapters  ; 
as  that  heaven  is  like  itself  both  in  its  greatest  and  in  its  least 
divisions  (n.  72)  ;  that  consequently  each  society  is  a  heaven  in 
a  smaller  form,  and  each  angel  in  the  smallest  form  (n.  51-58)  ; 
that  as  the  entire  heaven  refledls  a  single  man,  so  each  society  of 
heaven  refle6ls  a  man  in  a  smaller  form,  and  each  angel  in  the 
smallest  form  (n.  59-77)  ;  that  the  wisest  are  at  the  centre,  and 
the  less  wise  are  round  about  even  to  the  borders,  and  the  same 
is  true  of  each  society  (n.43)  ;  and  that  those  who  are  in  the  good 
of  love  dwell  from  the  east  to  the  west  in  heaven,  and  those  who 
are  in  truth  from  good  from  the  south  to  the  north  ;  and  the 
same  is  true  of  each  society  (n.  148,  149).  All  this  is  in  accord 
with  the  form  of  heaven  ;  consequently  it  may  be  concluded  from 
this  what  this  form  is  in  general.'* 


'  The   conjun(5tion    and   presence   of   the   Lord    with    the   ans^els    is 
measured    by  their  reception  uf   love  and   cliarity  from    Him    (n.   290, 
681,  1954,  2658,  2886,  2888,  2889,  3001,  3741-3743.  43''^^-  4319.  4524.  7211 
9128). 

•'  The  entire  heaven,  in  respe(!:l  to  all  angelic  societies,  is  arranged 
by  the  Lord  in  accordance  with  His  Divine  order,  since  it  is  the  Divine 
of  the  Lord  with  the  angels  tliat  makes  iieaven  (n.  3038,  721  t,  9128,  9338, 
10125,  10151,  10157). 

Concerning  the  heavenly  form  (n.  4040-4043,  6607,  9877). 


Il6  HEAVEN   AND    HELL. 

201.  It  is  important  to  know  what  the  form  of  heaven  is, 
because  not  only  is  all  affiliation  there  in  accord  with  it,  but 
also  all  mutual  communication,  and  in  consequence  of  this  all 
spread  of  thoughts  and  atfeclions,  and  thus  all  the  intelligence 
and  wisdom  of  angels.  From  this  it  follows  that  each  one  there 
is  wise  just  to  the  extent  that  he  is  in  the  form  of  heaven,  and  is 
thus  a  form  of  heaven.  It  makes  no  difference  whether  you 
say  in  the  form  of  heaven,  or  m  the  order  of  heaven,  since  the 
form  of  any  thing  is  from  its  order  and  in  accordance  with  its 
order.' 

202.  Let  us  consider  first  what  is  meant  by  being  in  the 
form  of  heaven.  Man  was  created  both  in  the  image  of  heaven 
and  in  the  image  of  the  world  ;  his  internal  in  the  image  of 
heaven,  and  his  external  in  the  image  of  the  world  (see  above, 
n.  57)  ;  and  in  the  image  means  the  same  thing  as  in  accord- 
ance with  the  form.  But  as  man  by  the  evils  of  his  will  and 
consequent  falsities  of  thought  has  destroyed  in  himself  the 
image  of  heaven,  that  is,  the  form  of  heaven,  and  in  place  of  it 
has  brought  in  the  image  and  form  of  hell,  his  internal  is  closed 
up  from  his  very  birth ;  and  this  is  why  man  is  born  into  pure 
ignorance,  while  animals  of  every  kind  are  not.  And  that  man 
may  have  the  image  of  heaven  or  form  of  heaven  restored  to  him 
he  must  be  taught  the  things  that  pertain  to  order ;  since  form, 
as  has  been  said,  is  in  accord  with  order.  The  Word  contains  all 
the  laws  of  Divine  order,  for  its  precepts  are  the  laws  of  Divine 
order ;  therefore  to  the  extent  that  man  learns  these  and  li\es 
in  accordance  with  them  his  internal  is  opened  and  the  order 
or  image  of  heaven  is  there  formed  anew.  This  makes  clear 
what  is  meant  by  being  in  the  form  of  heaven,  namely,  that  it 
is  to  live  in  accordance  with  those  things  that  are  in  the  Word.' 


'  The  form  of  heaven  is  a  form  in  accordance  with  the  Divine  or- 
der (n.  4040-4043,  6607,  9877). 

'  Divine  truths  are  the  laws  of  order  (n.  2447,  7995). 

Man  is  a  man  to  the  extent  that  he  lives  in  accordance  with  order, 
that  is,  to  the  extent  that  he  is  in  good  in  accordance  with  Divine  truths 
(n.  4839,  6605,  6626). 

All  things  of  Divine  order  are  gathered  up  in  man,  and  he  is  from 
creation  Divine  order  in  form  (n.  3628,  4219,  4222,  4223,  4523,  4524,  5114, 
6013,  6057,  6605,  6626,  9706,  10156,  10472). 

Man  is  not  born  into  good  and  truth,  but  into  evil  and  falsity,  that  is, 
into  the  opposite  of  Divine  order,  and  consequently  into  pure  ignorance  ; 
and  for  this  reason  he  must  needs  be  born  anew,  that  is,  be  regener- 


THE    FORM    OF    HEAVEN.  II7 

203.  So  far  as  any  one  is  in  the  form  of  heaven  he  is  in 
heaven,  and  is,  in  fa6l,  a  heaven  in  the  smallest  form  (n.  57)  ; 
consequently  he  is  to  the  same  extent  in  intelligence  and  wis- 
dom ;  for  as  has  been  said  above,  all  the  thought  of  his  under- 
standing and  all  the  affedlion  of  his  will  spread  themselves  on 
every  side  into  heax-en  in  accord  with  its  form,  and  wonderfully 
communicate  with  the  societies  there,  and  these  in  turn  with 
him.'  [2.]  There  are  some  who  do  not  believe  that  thoughts 
and  affections  really  spread  themselves  around  about  them,  but 
believe  that  they  are  within  them,  because  whatever  they  think 
they  see  within  in  themselves,  and  not  as  distant ;  but  such  are 
greatly  mistaken.  For  as  the  sight  of  the  eye  has  extension  to 
remote  obie6ls,  and  is  afTe6led  in  accordance  with  the  order  of 
the  things  seen  in  that  extension,  so  the  interior  sight,  which  is 
that  of  the  understanding,  has  a  like  extension  in  the  spiritual 
world,  although  not  perceived  by  man,  for  the  reason  given 
above  (n.  196).  The  only  difference  is  that  the  sight  of  the 
eye  is  atfe6ted  in  a  natural  way,  because  it  is  affedled  by  the 
things  in  the  natural  world,  while  the  sight  of  the  understanding 
is  affe6led  in  a  spiritual  way,  because  by  the  things  in  the  spir- 
itual world,  all  of  which  have  relation  to  good  and  truth  ;  and 
man's  ignorance  of  this  is  because  of  his  not  knowing  that  there 
is  any  light  that  enlightens  the  understanding ;  and  yet  without 
the  light  that  enlightens  the  understanding  man  could  not  think 
at  all  (of  which  light  see  above,  n.  126-132).  [3.]  There  was  a 
certain  spirit  who  believed  that  his  thought  was  from  himself, 
thus  without  any  extension  outside  of  himself  and  communica- 
tion thereby  with  societies  outside  of  him.  That  he  might  learn 
that  this  was  not  true  his  communication  with  neighboring  soci- 
eties was  cut  oiT,  and  in  consequence,  not  only  was  he  deprived 


ated,  which  is  effe<5ted  by  means  of  Divine  truths  from  the  Lord,  that 
he  may  be  introduced  into  order  (n.  1047,  2307,  230S,  35 iS,  3812,  8480, 
8550,  10283,  10284,  10286,  10731). 

Wlien  the  Lord  forms  man  anew,  tiiat  is,  rejjenerates  him,  He  ar- 
ranj^es  all  things  in  him  in  accordance  with  order,  which  means,  into 
the  form  of  iieaven  (n.  5700,  6690,  9931,  10303). 

'  Every  one  in  heaven  has  communication  of  hfe,  which  may  be 
called  its  extension  into  angelic  societies  round  about,  according  to  the 
quantity  and  quality  of  his  good  (n.  8794,  8797). 

Thoughts  and  affections  liave  such  e.xteiision  (n.  2470,  6598-6613). 

They  are  unileti  and  separated  in  accordance  with  the  ruUng  affec- 
tions (  n.  41 1 1  ). 


Il8  HEAVEN   AND    HELL. 

of  thought  but  he  fell  down  as  if  lifeless,  although  tossing  his 
arms  about  like  a  new-born  infant.  After  a  while  the  commun- 
ication was  restored  to  him,  and  then  as  it  was  gradually  re- 
stored he  returned  into  the  state  of  his  thought.  [4.]  When 
other  spirits  had  seen  this  they  confessed  that  all  thought  and 
affe6lion,  and  in  consequence,  every  thing  of  life,  flow  in  in  ac- 
cordance with  communication,  since  every  thing  of  a  man's  life 
consists  in  his  ability  to  think  and  be  moved  by  affe6lion,  or 
what  is  the  same,  his  ability  to  understand  and  will.' 

204.  But  let  it  be  understood  that  intelligence  and  wisdom 
vary  with  every  one  in  accordance  with  this  communication, 
those  whose  intelligence  and  wisdom  are  formed  out  of  genuine 
truths  and  goods  having  communication  with  societies  in  ac- 
cordance with  the  form  of  heaven ;  while  those  whose  intelli- 
gence and  wisdom  are  not  formed  out  of  genuine  truths  and 
goods,  and  yet  out  of  what  is  in  accord  therewith,  have  a 
broken  and  variously  incoherent  communication,  since  it  is  not 
with  societies  that  are  in  an  order  that  is  in  harmony  with  the 
form  of  heaven.  On  the  other  hand,  those  that  are  not  in  in- 
telligence and  wisdom,  because  they  are  in  falsities  from  evil, 
have  communication  with  societies  in  hell ;  and  their  extension 
is  determined  by  the  degree  of  their  confirmation.  Let  it  also 
be  known  that  this  communication  with  societies  is  not  such  a 
communication  with  them  as  is  clearly  perceptible  to  those 
there,  but  is  a  communication  with  what  they  really  are,  which 
is  in  them  and  flows  from  them.^ 


'  There  is  only  one  T^ife,  from  which  all,  both  in  heaven  and  in  the 
world,  live  (n.  1954,  2021,  2536,  2658,  2S86-2889,  3001,  3484,  3742,  5847, 
6467). 

That  life  is  from  the  Lord  alone  (n.  2886-2889,  3344.  3484,  4319,  4320, 
4524,  4882,  5986,  6325,  6468-6470,  9276,  10196). 

It  flows  into  angels,  spirits,  and  men,  in  a  wonderful  manner  (n. 
2886-2889,3337,3338,3484,3742). 

The  Lord  flows  in  from  His  Divine  love,  which  is  such  that  what  is 
its  own  it  wills  should  be  another's  (n.  3472,  4320). 

For  this  reason  life  appears  to  be  in  man,  and  not  flowing  in  (n. 
3742,  4320). 

Of  the  joy  of  angels,  perceivetl  and  confirmed  by  what  they  told  me, 
because  of  their  not  living  from  themselves  but  from  the  Lord  (n.  6469). 

The  evil  are  unwilling  to  be  convinced  that  life  flows  in  (n.  3743). 

Life  from  the  Lord  flows  in  also  with  the  evil  (n.  2706,  3743,  4417, 
10196). 

F>ut  they  turn  good  into  evil,  and  truth  into  falsity ;  for  such  as  man 
is  such  is  his  reception  of  life,  ilbistrated  (n.  4319,  4320,  4417). 

*  Thought  pours  itself  forth  into  societies  of  spirits  and  of  angels 


THE    FORM    OF    1IEAVF,N.  II9 

205.  There  is  an  affiliation  of  all  in  heaven  in  accordance 
with  spiritual  relationships,  that  is,  relationships  of  good  and 
truth  in  their  order.  It  is  so  in  the  whole  heaven ;  so  in  each 
society,  and  so  in  each  house.  Because  of  this  angels  who  are 
in  like  good  and  truth  recognize  each  other,  as  relatives  by 
blood  and  marriage  do  on  the  earth,  precisely  as  if  they  had 
been  acquainted  from  infancy.  The  good  and  truth  in  each  an- 
gel, which  constitute  his  wisdom  and  intelligence,  are  affiliated 
in  like  manner  ;  they  recognize  each  other  in  like  manner,  and 
as  they  recognize  each  other  they  join  themselves  together ;' 
and  in  consequence  those  in  whom  truths  and  goods  are  thus 
joined  in  accordance  with  the  form  of  heaven  see  things  follow- 
ing one  after  another  in  series,  and  widely  cohering  round 
about ;  but  those  in  whom  goods  and  truths  are  not  conjoined 
in  accordance  with  the  form  of  heaven  do  not  see  this. 

2o6*  In  each  heaven  there  is  such  a  form,  and  in  accord- 
ance? with  it  the  angels  have  communication  and  extension  of 
thought  and  afife6lion,  and  thus  in  accordance  with  it  they  have 
intelligence  and  wisdom.  But  the  communication  of  one  heaven 
with  another  is  different,  that  is,  of  the  third  or  inmost  with  the 
second  or  middle,  and  of  this  with  the  first  or  outmost.  But 
the  communication  between  the  heavens  should  be  called  influx 
rather  than  communication.  About  this  something  shall  now 
be  said.  That  there  are  three  heavens  distin<5l  from  each  other 
can  be  seen  above  in  its  own  chapter  (n.  29-40). 

207.  That  between  one  heaven  and  another  there  is  influx 
but  not  communication  can  be  seen  from  their  relative  position. 
The  third  or  inmost  heaven  is  above,  the  second  or  middle 
heaven  is  below,  and  the  first  or  outmost  heaven  is  still  lower. 
There  is  a  like  arrangement  in  all  the  societies  in  each  heaven, 
for  example,  some  dwell  on  elevated  places  that  appear  like 
mountains  (n.  188);  on  the  top  of  which  those  of  the  inmost 
heaven  dwell ;  below  these  are  the  societies  of  the  second 
heaven,  below  these  again  the  societies  of  the  outmost  heaven. 
The  same  is  true  every  where,  both  in   elevated  places  and  in 


round  about  (n.  6600-6605). 

Still  it  does  not  move  or  disturb  tlie  thouL,'lits  of  tlie  societies  (n. 
6601,  6603). 

'  Good  recop:nizes  its  truth,  and  truth  its  .u;ood  (n.  2429,  3101,  3102, 
3161,  3179,  31S0,  4358,  5704.  5835.  9637)- 

In  this  way  ^ood  and  truth  are  conjoined  (n.  3834,  4096,  409?.  430i. 
4345,  4353.  43.64,  4368,  5365,  7623-7627,  7752-7762,  .S530,  9258,  10555)- 

This  is  enefted  by  influx  from  heaven  (n.  9079). 


I20  HEAVEN    AND    HELL. 

those  not  elevated.  A  society  of  a  higher  heaven  has  nu  com- 
munication with  a  society  of  a  lower  except  by  correspondencts 
(see  above,  n.  lOo)  ;  and  communication  by  correspondences  is 
what  is  called  influx. 

208.  One  heaven  is  joined  with  another,  or  a  society  of 
one  heaven  with  the  society  of  another,  by  the  Lord  alone,  flow- 
ing in,  both  with  and  without  mediation,  flowing  in  diredly  from 
Himself,  and  mediately  through  the  higher  heavens  in  order 
into  the  lower.'  As  the  conjundion  of  the  heavens  by  this  in- 
flowing is  from  the  Lord  alone  there  is  a  most  careful  provision 
against  any  angel  of  a  higher  heaven  looking  down  into  a  soci- 
ety ot  a  lower  heaven  and  talking  with  those  there  ;  for  the  angel 
is  thus  immediately  deprived  of  his  intelligence  and  wisdom. 
The  reason  of  this  shall  be  told.  As  there  are  three  degrees  of 
heaven,  so  each  angel  has  three  degrees  of  life,  those  in  the  in- 
most heaven  having  the  third  or  inmost  degree  open,  while  the 
second  and  first  degrees  are  closed ;  those  in  the  middle  heaven 
have  the  second  degree  opened  and  the  first  and  third  closed  ; 
and  those  in  the  lowest  heaven  have  the  first  degree  opened 
and  the  second  and  third  closed.  Consequently,  when  an  angel 
of  the  third  heaven  looks  down  into  a  society  of  the  second 
heaven  and  talks  with  any  one  there  his  third  degree  is  at  once 
closed ;  and  as  his  wisdom  resides  in  that  degree,  if  that  is 
closed  he  has  no  wisdom,  for  he  has  none  in  the  second  or  first 
degree.  This  is  what  is  meant  by  the  words  of  the  Lord  in 
Matthezv  : 

"  He  that  is  on  the  housetop,  let  him  not  go  down  to  take  what  is  in 
his  house  ;  and  he  that  is  in  the  field,  let  him  not  turn  back  to  take 
his  garment"  (xxiv.  17,  18). 

And  in  Luke  : 

"In  that  day  he  that  shall  be  on  the  housetop  and  his  goods  in  the 
house,  let  him  not  go  down  to  take  them  away ;  and  he  that  is  in 
the  field  let  him  not  turn  back.  Remember  Lot's  wife  "  (xvii. 
31.  32). 

209.  No  influx  is  possible  from  the  lower  heavens  into  the 
higher,  because  this  is  contrary  to  order;  but  there  is  influx 
from  the  higher  heavens  into  the  lower.     Moreover,  the  wisdom 

'  There  is  influx  from  the  Lord  without  mediation  and  mediate  in- 
flux through  heaven  (n.  6063,  6307,  6472,  9682,  9683). 

There  is  an  influx  of  the  Lord  without  mediation  into  the  minutest 
parts  of  all  things  (n.  6058,  6474-6478,  8717,  8728). 

Of  the  mediate  influx  of  the  Lord  through  the  heavens  (n.  4067,  6982, 
6985.  6996). 


TH1-:    I'ORM    or    HEAVEN.  121 

of  the  angels  of  a  higher  heaven  surpasses  the  wisdom  of  the  an- 
gels of  a  lower  heaven  as  a  myriad  to  one  ;  and  this  is  another 
reason  why  the  angels  of  a  lower  heaven  cannot  converse 
with  those  of  a  higher  heaven  ;  and  in  fa<5t  when  they  look  to- 
wards them  they  do  not  see  them,  the  higher  heaven  appearing 
like  a  cloud  over  their  heads.  But  the  angels  of  a  higher 
heaven  can  see  those  in  a  lower  heaven,  although  if  permitted 
to  talk  with  them  they  would  lose  their  wisdom,  as  has  been 
said  above. 

2IO*  Not  only  the  speech  but  also  the  thoughts  and  affec- 
tions of  the  angels  of  the  inmost  heaven  are  never  perceived  in 
the  middle  heaven,  because  they  so  transcend  what  is  there. 
But  when  it  pleases  the  Lord  there  is  seen  in  the  lower  heavens 
from  that  source  something  like  a  flame,  and  from  the  thoughts 
and  affe6lions  in  the  middle  heaven  there  is  seen  in  the  outmost 
heaven  something  luminous,  and  sometimes  a  cloud  glowing 
white  and  variegated.  From  that  cloud,  its  ascent,  descent,  and 
form,  what  is  being  said  is  in  some  measure  known. 

211.  From  all  this  it  can  be  seen  what  the  form  of  heaven 
is,  namely,  that  it  is  the  most  perfe6l  of  all  in  the  inmost 
heaven  ;  in  the  middle  heaven  it  is  also  perfedl,  but  in  a  lower 
degree,  and  in  the  outmost  heaven  in  a  degree  still  lower ;  also 
that  the  form  of  one  heaven  has  its  permanent  existence  from 
another  by  means  of  influx  from  the  Lord.  But  what  com- 
munication by  influx  is  cannot  be  understood  unless  it  is  known 
what  degrees  of  height  are,  and  how  they  differ  from  degrees  of 
length  and  breadth.  What  these  different  degrees  are  may  be 
seen  above  (n.  3S). 

212.  When  it  comes  to  the  particulars  of  the  form  of 
heaven  and  what  its  movements  and  flowings  are,  this  not 
even  the  angels  can  comprehend.  Some  conception  of  it  can 
be  gained  from  the  form  of  all  things  in  the  human  body, 
when  this  is  scanned  and  investigated  by  an  acute  and  wise 
man  ;  for  it  has  been  shown  above,  in  their  respe6live  chapters, 
that  the  entire  heaven  refledls  a  single  man  (see  n.  59-72) ; 
and  that  all  things  in  man  correspond  to  the  heavens  (n. 
87-102).  How  incomprehensible  and  inexplicable  that  form  is 
is  evident  in  a  general  way  from  the  nervous  fibres,  by  which 
each  part  and  all  parts  of  the  body  are  woven  together. 
What  these  fibres  are,  and  what  their  movements  and  flowings 
are  in  the  brain,  the  eye  cannot  at  all  perceive  ;  for  innumer- 
able fibres  are  there  so  interwoven  that  taken  together  they 
appear   like    a    soft  continuous  mass ;    and  yet  it  is  in   accord 


122  HEAVEN   AND    HELL. 

with  these  that  each  thing  and  all  things  of  the  will  and  un- 
derstanding flow  with  the  utmost  distinction  into  ads.  How 
again  they  interweave  themselves  in  the  body  is  clear  from  the 
various  plexuses,  such  as  those  of  the  heart,  the  mesentery,  and 
others  ;  and  also  from  the  knots  called  g.anglions,  into  which 
many  fibres  enter  from  every  region  and  there  intermingle, 
and  when  variously  joined  together  go  forth  to  their  fun6lions, 
and  this  again  and  again  ;  besides  like  things  in  every  viscus, 
member,  organ,  and  muscle.  Whoever  examines  these  fibres 
and  their  many  wonders  with  the  eye  of  wisdom  will  be  utterly 
bewildered.  And  yet  the  things  seen  with  the  eye  are  very 
few,  and  those  not  seen  are  still  more  wonderful  because  they 
belong  to  an  inner  realm  of  nature.  It  is  clearly  evident  that 
this  form  corresponds  to  the  form  of  heaven,  because  all  the 
workings  of  the  understanding  and  the  will  are  within  it  and 
are  in  accordance  with  it  ;  for  it  is  in  accordance  with  this 
form  that  whatever  a  man  wills  passes  spontaneously  into  a6i, 
and  whatever  he  thinks  spreads  through  the  fibres  from  their 
beginnings  even  to  their  terminations,  which  is  the  source  of 
sensations ;  and  inasmuch  as  it  is  the  form  of  thought  and  will. 
it  is  the  form  of  intelligence  and  wisdom.  Such  is  the  form 
that  corresponds  to  the  form  of  heaven.  And  from  this  it  can 
be  seen  that  such  is  the  form  in  accordance  with  which  every 
affe6lion  and  thought  of  angels  spreads  itself  forth,  and  that  so 
far  as  the  angels  are  in  that  form  they  are  in  intelligence  and 
wisdom.  That  this  form  of  heaven  is  from  the  Divine  Human 
of  the  Lord  can  be  seen  above  (n.  78-86).  All  this  has  been 
said  to  make  clear  also  that  the  heavenly  form  is  such  that 
even  as  to  its  generals  it  can  never  be  completely  known,  thus 
that  it  is  incomprehensible  even  to  the  angels,  as  has  been  said 
above. 


XXIV. 
Governments  in  Heaven. 

213.  As  heaven  is  divided  into  societies,  and  the  larger 
societies  consist  of  some  hundreds  of  thousands  of  angels  (n. 
50),  and  all  within  a  society,  although  in  like  good,  are  not  in 
like  wisdom  (n.  43),  it  must  needs  follow  that  governments 
exist    there,  since   order   must   be  observed,    and   all   things  of 


govp:rnments  ix  heaven.  123 

order  must  be  guarded.  But  the  g-overnments  in  the  heavens 
differ  ;  they  are  of  one  sort  in  societies  that  constitute  the 
Lord's  celestial  kingdom,  and  of  another  sort  in  the  societies 
that  constitute  His  spiritual  kingdom  ;  they  differ  also  in  ac- 
cordance with  the  functions  of  the  several  societies.  Never- 
theless, no  other  government  than  the  government  of  mutual 
love  is  possible  in  the  heavens,  and  the  government  of  mu- 
tual lo\-e  is   heavenly  government. 

214.  Government  in  the  Lord's  celestial  kingdom  is  called 
righteousness  because  all  in  that  kingdom  are  in  the  good  of 
love  to  the  Lord  from  the  Lord,  and  whatever  is  from  that 
good  is  called  righteous.  Government  there  belongs  to  the 
Lord  alone  ;  all  there  are  led  and  taught  by  Him  in  the  af- 
fairs of  life.  The  truths  that  are  called  truths  of  judgment  are 
written  on  their  hearts ;  every  one  knows  them,  perceives  them, 
and  sees  them  ;'  and  in  consequence  matters  of  judgment  there 
never  come  into  question,  but  only  matters  of  righteousness, 
which  belong  to  the  life.  About  these  matters  the  less  wise 
consult  the  more  wise,  and  these  consult  the  Lord  and  receive 
answers.  Their  heaven,  that  is,  their  inmost  joy,  is  to  live 
rightly  from  the  Lord. 

215.  In  the  Lord's  spiritual  kingdom  the  government  is 
called  judgment ;  because  those  in  that  kingdom  are  in  spirit- 
ual good,  which  is  the  good  of  charity  towards  the  neighbor, 
and  that  good  in  its  essence  is  truth  ;'^  and  truth  pertains  to 
judgment,  as  good  pertains  to  righteousness/   These,  too,  are  led 


'  The  celestial  angels  (1(^  not  think  and  speak  from  truths,  as  the 
spiritual  angels  do,  because  tliey  have  from  the  Lord  a  perception  of 
all  thins^s  of  truth  (n.  202,  597,  607,  784,  1121,  1384,  1398,  1442,  1919,  7680, 
7877,  8780,  9277,  10336). 

In  respecl  to  truths  tlie  celestial  anjjels  say,  Yea,  yea,  or  Nay,  nay ; 
but  tlie  spiritual  angels  reason  about  them  whether  they  are  true  or  not 
(n.  2715,  3246,  4448,  9166,  10786,  where  the  Lord's  words, 

"  Let  your  speech  be  Yea,  yea,  Nay,  nay  ;   what  is  beyond  these  is  from  evil" 
{Matt.  V.  37), 

are  explained). 

-  Those  in  the  spiritual  kingdom  are  in  truths,  and  those  in  the  ce- 
lestial kingdom  are  in  good  (n.  863,  875,  927,  1023,  1043,  1044,  1555,  2256, 
4328,4493.  5113,9596). 

The  good  of  the  s|)iritual  kingdom  is  the  good  of  charity  towards 
the  neighbor,  and  this  good  in  its  essence  is  truth  (n.  8042,  10296). 

'■  In  the  Word  "righteousness"  is  predicated  of  good,  and  "judg- 
ment" of  truth,  therefore  "to  do  righteousness  and  judgment"  means 
good  and  truth  (n.  2235,  9857). 


124  HEAVEN    AND    HELL. 

by  the  Lord,  but  mediately  (n.  208)  ;  and  in  consequence  they 
have  governors,  few  or  many  according  to  the  need  of  the 
society  in  which  they  are.  They  also  have  laws  according  to 
which  they  live  together.  The  governors  administer  all  things 
in  accordance  with  the  laws,  which  they  understand  because 
they  are  wise,  and  in  doubtful  matters  they  are  enlightened  by 
the  Lord. 

2l6»  As  government  from  good,  which  is  the  kind  of  gov- 
ernment which  exists  in  the  Lord's  celestial  kingdom,  is  called 
righteousness ;  and  government  from  truth,  which  is  the  kind 
of  government  that  exists  in  the  Lord's  spiritual  kingdom,  is 
called  judgment,  so  the  terms  "righteousness  and  judgment" 
are  used  in  the  Word  when  heaven  and  the  church  are  treated 
of,  "righteousness"  signifying  celestial  good,  and  "judgment" 
spiritual  good,  which  good,  as  has  been  said  above,  is  in  its  es- 
sence truth,  as  in  the  following  passages  : 

"  Of  peace  there  shall  be  no  end  upon  the  throne  of  David  and  upon 
his  kingdom,  to  establish  it  and  to  uphold  it  in  judgment  and  in 
righteousness  from  henceforth  and  even  to  eternity"  {Isaiah  ix.  7). 

By  "David"  here  the  Lord  is  meant  ;'  and  by  "His  kingdom" 
heaven,  as  is  evident  from  the  following  passage  : 

"  I  will  raise  unto  David  a  righteous  Branch,  and  He  shall  reign  as 
King,  and  shall  deal  intelligently  and  shall  execute  judgment  and 
righteousness  in  the  land  "  (  yer.  xxiii.  5). 

"Jehovah  is  exalted,  for  He  dwelleth  on  high  ;  He  hath  filled  Zion  with 
judgment  and  righteousness  "  (Isaiah  xxxiii.  5). 

"Zion"  also  means  heaven  and  the  church.* 

"I,  Jehovah,  doing,  .judgment  and  righteousness  on  the  earth,  for  in 
these  things  I  delight  "  (Jer.  ix.  24). 

"  I  will  betroth  thee  unto  Me  forever,  and  I  will  betroth  thee  unto  Me 
in  righteousness  and  judgment"  {Hosea  ii.  ig). 

*'0  Jehovah,  in  the  heavens  ....  Thy  righteousness  is  like  the  mount- 
ains of  God,  and  Thy  judgments  are  like  the  great  deep  "  {Psalm 
xxxvi.  5,  6). 

"  They  ask  of  Me  the  judgments  of  righteousness,  they  long  for  an  ap- 
proach unto  God  "  {Isaiah  Iviii.  2). 

So  in  other  places. 

217*  In  the  Lord's  spiritual  kingdom  there  are  various 
forms  of  government,  differing  in  different  societies,  the  variety 

"Great  judgments"  mean  the  laws  of  Divine  order,  thus  Divine 
truths  (n.  7206). 

'  By  "  David  "  in  the  prophetic  parts  of  the  Word,  the  Lord  is  meant 
(n.  1888,  9954). 

■^  In  the  Word,  "Zion"  means  the  church,  and  specifically  the  celes- 
tial church  (n.  2362,  9055). 


GOVEKNMKNTS    IX    HEAVEN.  I25 

being  in  accord  with  the  functions  performed  by  the  societies  ; 
and  the  functions  of  these  are  in  accord  with  the  functions  of  all 
things  in  man  to  which  they  correspond.  That  these  are  various 
is  well  known,  the  heart  having  one  function,  the  lungs  another, 
the  liver  another,  the  pancreas  and  spleen  another,  and  each 
organ  and  sense  another.  As  in  the  body  these  organs  perform 
various  services,  so  there  are  various  services  pertaining  to  the 
societies  in  the  Greatest  Man,  which  is  heaven  ;  for  the  societies 
there  correspond  to  these  organs.  That  there  is  a  correspond- 
ence of  all  things  of  heaven  with  all  things  of  man  may  be  seen 
in  its  own  chapter  above  (n.  87-102).  But  all  these  forms  of 
government  agree  in  this,  that  they  look  to  the  public  good  as 
their  end,  and  in  that  good  to  the  good  of  the  individual.'  And 
this  is  so  because  every  one  in  the  whole  heaven  is  under  the 
auspices  of  the  Lortl,  who  loves  all,  and  from  His  Divine  love  or- 
dains that  there  shall  be  a  common  good,  from  which  each  indi- 
vidual shall  receive  his  own  good.  Each  one,  moreover,  receives 
good  in  the  measure  in  which  he  loves  the  common  good  ;  for  so 
far  as  he  loves  the  common  good  he  loves  all  and  every  one ; 
and  as  that  love  is  love  of  the  Lord  he  is  to  that  extent  loved 
by  the  Lord,  and  good  comes  to  him. 

2x8*  From  all  this  it  can  be  seen  what  the  governors  there 
are,  namely,  that  they  are  such  as  are  pre-eminent  in  love  and 
wisdom,  and  therefore  desire  the  good  of  all,  and  from  wisdom 
know  how  to  provide  for  the  realization  of  that  good.  Such 
governors  do  not  domineer  or  dictate,  but  minister  and  serve 
(to  serve  meaning  to  do  good  to  others  from  a  love  of  the  good, 
and  to  minister  meaning  to  see  to  it  that  the  good  is  done)  ; 
nor  do  they  make  themselves  greater  than  others,  but  less,  for 
they  put  the  good  of  society  and  of  the  neighbor  in  the  first 
place,  and  put  their  own  good  last  ;  and  whatever  is  put  in  the 
first  place  is  held  to  be  greater  and  what  is  put  last  to  be  less. 
Nevertheless,  the  rulers  have  honor  and  glory  ;  they  dwell  in 
the  midst  of  the  society,  in  higher  position  than  the  rest,  and 
also  in  magnificent  palaces  ;  and  this  glory  and  honor  they  ac- 
cept not  for  the  sake  of  themselves  but  for  the  sake  of  obedi- 


'  Every  man  and  every  community,  also  one's  country  and  the 
church,  and  in  the  most  general  sense  the  kingdom  of  ihv.  Lord,  is  a 
neighbor,  and  to  do  good  to  these  from  love  of  good,  in  accordance 
with  their  state  is  to  love  the  neighbor ;  that  is,  the  neighbor  is  the 
good  of  these,  which  is  the  common  good  that  must  be  consulted  (n. 
6818-6824,8123). 

Civil  good  also,  which  is  justice,  is  a  neighbor  (n.  2915,  4730, 
8120-8123). 

Therefore  charity  towards  the  neighbor  extends  itself  to  all  things 


126  HEAVEN    AND    HELL. 

€nce  ;  for  all  there  know  that  they  have  this  honor  and  glory 
from  the  Lord,  and  on  that  account  should  be  obeyed.  This  is 
what  is  meant  by  the  Lord's  words  to  his  disciples, 

"  Whosoever  would  become  great  among  you  let  him  be  your  minister  ; 
and  whosoever  would  be  first  among  you  let  him  be  your  servant; 
as  the  Son  of  man  came  not  to  be  ministered  unto  but  to  min- 
ister" {Matt.  XX.  27,  28). 

"  He  that  is  greatest  among  you  let  him  be  as  the  least,  and  he  that  is 
chief  as  he  that  doth  minister  "  {Luke  xxii.  26). 

219.  Also  in  each  house  there  is  a  like  government  in  a 
lesser  form.  In  every  house  there  is  a  master  and  there  are  ser- 
vants ;  the  master  loves  the  servants  and  the  servants  love  the 
master,  consequently  they  serve  each  other  from  love.  The 
master  teaches  how  they  ought  to  live,  and  tells  what  is  to  be 
done ;  the  servants  obey  and  perform  their  duties.  To  perform 
uses  is  the  delight  of  every  one's  life.  This  shows  that  the 
Lord's  kingdom  is  a  kingdom  of  uses. 

220*  Also  in  the  hells  there  are  governments,  for  without 
governments  they  could  not  be  kept  in  restraint ;  but  the  gov- 
ernments there  are  opposite  to  governments  in  the  heavens  ; 
they  are  governments  of  the  love  of  self  Every  one  there 
wishes  to  di6late  to  others  and  to  be  over  others.  They  hate 
those  that  do  not  favor  them,  and  make  them  obje6ls  of  their 
vengeance  and  fury,  for  such  is  the  nature  of  the  love  of  self 
Therefore  the  more  malicious  are  set  over  them  as  governors, 
and  these  they  obey  from  fear.'  But  of  this  below,  where  the 
hells  are  treated  of 


and  each  thing  of  the  life  of  man ;  and  loving  the  good  and  doing  good 
from  love  of  good  and  truth,  and  also  doing  what  is  just  from  a  love  of 
what  is  just  in  every  funftion  and  in  every  work,  is  loving  the  neighbor 
(n.  2417,  8121-8124). 

'  There  are  two  kinds  of  rule,  one  from  love  towards  the  neighbor, 
the  other  from  love  of  self  (n.  10814). 

From  the  rule  that  is  from  love  towards  the  neighbor  flow  all  goods 
and  all  happinesses  (n.  10160,  10814). 

In  heaven  no  one  desires  to  rule  from  the  love  of  self,  but  all  de- 
sire to  minister,  which  means  to  rule  from  love  to  the  neighbor ;  this  is 
the  source  of  their  great  power  (n.  5732). 

From  rule  from  the  love  of  self  all  evils  flow  in  (10038). 

When  the  loves  of  self  and  the  world  had  begun  to  prevail  men  were 
compelled  to  subje6t  themselves  to  governments  as  a  means  of  security 
(n.  7364,  10160,  10814). 


DIVINE    WORSHir    IN    HEAVEN.  12/ 

XXV. 
Divine  Worship  in  Heaven. 

221.  Divine  worship  in  the  heavens  is  not  unhke  in  ex- 
ternals Divine  worship  on  the  earth,  but  in  internals  it  is  dif- 
ferent. In  the  heavens,  as  on  the  earth,  there  are  do6lrines, 
preachings,  and  church  edifices.  In  essentials  the  do6lrines  there 
are  everywhere  the  same ;  but  in  the  higher  heavens  they  con- 
tain more  interior  wisdom  than  in  the  lower.  The  preachings 
are  in  harmony  with  the  doctrines  ;  and  as  they  have  houses 
and  palaces  (n.  183-190),  so  they  have  church  edifices,  in  which 
there  is  preaching.  Such  things  e.xist  in  heaven,  because  the 
angels  are  being  perfe6led  continually  in  wisdom  and  love.  For 
they  possess,  as  men  do,  understanding  and  will ;  and  both 
their  understanding  and  their  will  are  capable  of  being  con- 
tinually perfe6led,  the  understanding  by  means  of  truths  of 
intelligence,  and  the  will  by  means  of  the  goods  of  love.' 

222*  But  essential  Divine  worship  in  the  heavens  does 
not  consist  in  going  to  church  and  hearing  preaching,  but  in 
a  life  of  love,  charity,  and  faith,  in  accordance  with  do6lrme  ; 
preachings  in  churches  serve  solely  as  means  of  instru6tion  in 
matters  of  life.  I  have  talked  with  angels  on  this  subject,  and 
have  told  them  that  it  is  believed  in  the  world  that  Divine 
worship  consists  solely  in  attending  church,  listening  to  the 
preaching,  observing  the  sacrament  of  the  Supper  three  or 
four  times  a  year,  and  performing  other  a6ls  of  worship  pre- 
scribed by  the  church  ;  also  devoting  special  times  to  prayers, 
and  at  such  times,  behaving  devoutly.  The  angels  said  that 
these  are  outward  a6ts  that  ought  to  be  done,  but  are  of  no 
avail  unless  there  is  an  internal  from  which  they  jiroceed, 
which  is  a  life  in  harmony  with  the  precepts  that  do6trine 
teaches. 


'  'Flu-  iiiulci-st;iiKlin;j:  is  receptive  of  trutli,  anci  tlie  will  of  <;ood  (n. 
3623,  6125,  7503,  9300.  9930). 

As  all  thinji^s  have  relation  to  triitli  and  .2:ood,  so  every  tiling  of  man's 
life  has  relation  to  understanding  and  will  (n.  803,  10122). 

Angels  are  perfe<^ed  to  eternitj-  ( n.  4803,  6648). 


128  HEAVEN    AND    HELL. 

223.  That  I  might  learn  about  their  meetings  in  places 
of  worship,  I  have  been  permitted  at  times  to  attend  and  to 
hear  the  preaching.  The  preacher  stands  in  a  pulpit  at  the 
east.  Those  who  are  in  the  light  of  wisdom  more  than  others 
sit  in  front  of  him  ;  those  who  are  in  less  light  sit  to  the 
right  and  left  of  these.  There  is  a  circular  arrangement  of 
the  seats,  so  that  all  are  in  the  preacher's  view,  no  one  so  sit- 
ting at  either  side  as  to  be  out  of  his  view.  At  the  entrance, 
which  is  at  the  east  of  the  building  and  on  the  left  of  the 
pulpit,  those  stand  who  are  being  initiated.  No  one  is  per- 
mitted to  stand  behind  the  pulpit ;  when  there  is  any  one  there 
the  preacher  is  confused.  It  is  the  same  if  any  one  in  the 
congregation  dissents  ;  and  for  this  reason  the  dissenter  must 
needs  turn  away  his  face.  The  wisdom  of  the  preachings  is 
such  as  to  be  above  all  comparison  with  the  preachings  of 
this  world,  for  those  in  the  heavens  are  in  interior  light.  The 
church  edifices  in  the  spiritual  kingdom  are  apparently  built 
of  stone,  and  those  in  the  celestial  kingdom  of  wood  ;  because 
stone  corresponds  to  truth,  and  those  who  are  in  the  spiritual 
kingdom  are  in  truth,  while  wood  corresponds  to  good,  and 
those  in  the  celestial  kingdom  are  in  good.'  In  that  kingdom 
the  sacred  edifices  are  not  called  churches  but  houses  of  God. 
There  they  are  without  magnificence ;  but  in  the  spiritual 
kingdom  they  are  more  or  less  magnificent. 

224.  I  have  also  talked  with  one  of  the  preachers  about 
the  holy  state  in  which  those  are  who  listen  to  the  preaching  in 
the  churches.  He  said  that  every  one  is  pious,  devout,  and 
holy  in  harmony  with  his  interiors,  which  pertain  to  love  and 
faith,  for  holiness  itself  is  in  love  and  faith,  because  the  Divine 
of  the  Lord  is  in  them.  He  also  declared  that  outward  holiness 
apart  from  love  and  faith  he  knew  nothing  about ;  and  if  he 
thought  about  it  it  would  be  as  something  counterfeiting  holi- 
ness in  outward  appearance,  either  conventional  or  hypocritical ; 
and  that  such  holiness  is  kindled  and  sustained  by  spurious  fire 
from  the  love  of  self  and  the  world. 

225.  All  the  preachers  are  from  the  Lord's  spiritual  king- 
dom ;  none  are  from  the  celestial  kingdom.     They  are  from  the 


'  "Stone"  signifies  truth  (n.  114,  643,  1298,  3720,  6426,  8609,  10376). 
"Wood"  signifies  good  (n.  643,  3720,  8354). 

For  this  reason  the  most  ancient  people,  who  were  in  celestial  good, 
had  sacred  buildings  of  wood  (n.  3720). 


DIVINK    WORSHIP    IX    HKAVEN.  I29 

Spiritual  kingdom  because  the  angels  there  are  in  truths  from 
good,  and  all  preaching  must  be  from  truths.  There  are  no  preach- 
ers from  the  celestial  kingdom  because  those  who  are  there  are  in 
the  good  of  love,  and  they  see  and  perceive  truths  from  good, 
but  do  not  talk  about  them.  But  although  the  angels  in  that 
kingdom  perceive  and  see  truths  there  are  preachings  there, 
since  by  means  of  preachings  they  are  enlightened  in  the  truths 
that  they  already  know,  and  are  perfe6led  by  many  truths  that 
they  did  not  know.  As  soon  as  they  hear  truths  they  acknow- 
ledge them  and  thus  perceive  them  ;  and  the  truths  they  per- 
ceive they  love,  and  by  living  in  accordance  with  them  they 
make  them  to  be  of  their  life,  declaring  that  living  in  accord- 
ance with  truths  is  loving  the  Lord.' 

226*  All  preachers  are  appointed  by  the  Lord,  and  have 
therefrom  a  gift  for  preaching.  No  others  are  permitted  to 
preach  in  the  churches.  They  are  not  called  priests,  but 
preachers.  They  are  not  called  priests  because  the  celestial 
kingdom  is  the  priesthood  of  heaven  ;  for  priesthood  signifies 
the  good  of  love  to  the  Lord,  and  those  in  the  celestial  king- 
dom are  in  that  good  ;  while  the  spiritual  kingdom  is  the 
kingship  of  heaven,  for  kingship  signifies  truth  from  good,  and 
those  in  the   spiritual   kingdom   are   in   that   truth  (see  above, 

n.  24V 

227.  The  dodlrines  with  which  their  preachings  are  in 
accord  all  look  to  life  as  their  end,  and  none  look  to  faith 
separate  from  the  life.  The  do6lrine  of  the  inmost  heaven  is 
more  full  of  wisdom  than  the  dodlrine  of  the  middle  heaven, 
and  this  more  full  of  intelligence  than  the  doctrine  of  the  out- 
most heaven  ;  for  in  each  heaven  the  do6lrines  are  adapted  to 
the  perceptions  of  the  angels.  The  essential  of  all  doctrines  is 
acknowledging  the  Divine  Human  oi  the  Lord. 


'  Loving  the  Lord  and  the  neighbor  is  living  in  accordance  with  the 
Lord's  commandments  (n.  10143,  10153,  10310,  10578,  10645,  10683). 

^  Priests  represented  the  Lord  in  resped  to  the  Divine  good,  kings  in 
respeft  to  Divine  truth  (n.  2015,  6148). 

Therefore,  in  the  Word  a  "priest "  signifies  those  who  are  in  the  good 
of  love  to  tile  Lord,  and  the  priesthood  signifies  that  good  (n.  9806, 
9809). 

A  "king"  in  the  Word  signifies  those  who  are  m  Divine  truth,  and 
kingship  signifies  truth  from  good  (n.  1672,  2015,  2069,  4575,  4581,  4966, 
5044)- 


130  •  HEAVEN   AND    HELL. 

XXVI. 

The  Power  of  the  Angels   of  Heaven. 

228*  That  the  angels  possess  power  cannot  be  compre- 
hended by  those  who  know  nothing-  about  the  spiritual  world 
and  its  influx  into  the  natural  world.  Such  think  that  angels 
can  have  no  power  because  they  are  spiritual  and  are  so  pure 
and  unsubstantial  that  no  eye  can  see  them.  But  those  who 
look  more  interiorly  into  the  causes  of  things  take  a  different 
view.  Such  know  that  all  the  power  that  a  man  has  is  from 
his  understanding  and  will  (for  apart  from  these  he  is  power- 
less to  move  a  particle  of  his  body),  and  his  understanding  and 
will  are  what  constitute  his  spiritual  man.  This  mo\es  the 
body  and  its  members  at  its  pleasure  ;  for  whatever  it  thinks 
the  mouth  and  tongue  speak,  and  whatever  it  wills  the  body 
does ;  and  it  bestows  its  strength  at  pleasure.  As  man's  will 
and  understanding  are  ruled  by  the  Lord  through  angels  and 
spirits,  so  also  are  all  things  of  his  body,  because  these  are 
from  the  will  and  understanding  ;  and  if  you  will  believe  it, 
without  influx  from  heaven  man  cannot  even  move  a  step. 
That  this  is  so  has  been  shown  me  by  much  experience.  An- 
gels have  been  permitted  to  move  my  steps,  my  adions,  and 
my  tongue  and  speech,  as  they  pleased,  and  this  by  influx 
into  my  will  and  thought  ;  and  I  have  learned  thereby  that  of 
myself  I  could  do  nothing.  I  was  afterwards  told  by  them  that 
every  man  is  so  ruled,  and  that  he  can  know  this  from  the 
dodrine  of  the  church  and  from  the  Word,  for  he  prays  that 
God  may  send  His  angels  to  lead  him,  dired  his  steps,  teach 
him,  and  insi)ire  in  him  what  to  think  and  what  to  say,  and 
other  like  things ;  although  he  says  and  believes  otherwise 
when  he  is  thinking  by  himself  apart  from  dodrine.  All  this 
has  been  said  to  make  known  what  power  angels  have  with 
man. 

229.  But  so  great  is  the  power  of  angels  in  the  spiritual 
world  that  if  I  should  make  known  all  that  I  have  witnessed 
in  regard  to  it  it  would  exceed  belief  Any  obstrudion  there 
that  ought  to  be  removed  because  it  is  contrary  to  Divine 
order  the  angels  cast  down  or  overthrow  merely  by  an  eflbrt 
of  the  will  and  a  look.     Thus  I  have  seen  mountains  that  were 


THE    POWER    OF    THE   ANGELS   OF    HEAVEN.  131 

occupied  by  the  evil  cast  down  and  overthrown,  and  sometimes 
shaken  from  end  to  end  as  in  earthtjuakes  ;  also  rocks  cleft 
asunder  to  their  bottoms,  and  the  evil  who  were  upon  them 
swallowed  up.  I  have  seen  also  hundreds  of  thousands  of  evil 
spirits  dispersed  by  angels  and  cast  down  into  hell.  Numbers 
are  of  no  avail  against  them  ;  neither  are  devices,  cunning,  or 
combination  ;  for  they  see  througli  them  all,  and  disperse  them 
in  a  moment.  (But  more  may  be  seen  on  this  subje6l  in  the 
account  of  The  Dcstni^lion  of  Babylon?)  Such  power  do 
angels  have  in  the  spiritual  world.  It  is  evident  from  the 
Word  that  they  have  like  power  in  the  natural  world  also 
when  it  is  permitted  ;  for  instance,  that  they  have  destroyed 
entire  armies ;  and  that  they  have  brought  on  a  pestilence 
causing  the  death  of  seventy  thousand  men.  Of  this  angel  it 
is  said, 

"The  angel  stretched  out  his  hand  against  Jerusalem  to  destroy  it ;  but 
Jehovah  repented  Hiin  of  the  evil,  and  said  to  the  angel  that  de- 
stroyed the  people,    It  is  enough,  now  stay  thy  hand And 

David  saw  the  angel  that  smote  the  people"  (2  Samuel  xxiv.  16,  17); 

besides  other  passages.  Because  the  angels  have  such  power 
they  are  called  powers  ;    as  in  David, 

"  Bless  Jehovah,  ye  angels, .  . .  mighty  in  strength  "  {Psalm  ciii.  20). 

230*  But  it  must  be  understood  that  the  angels  have  no 
power  whatever  from  themselves,  but  that  all  their  power  is 
from  the  Lord  ;  and  that  they  are  powers  only  so  far  as 
they  acknowledge  this.  Whoever  of  them  believes  that  he  has 
power  from  himself  instantly  becomes  so  weak  as  not  to  be 
able  to  resist  a  single  evil  spirit.  For  this  reason  angels 
ascribe  no  merit  whatever  to  themselves,  and  are  averse  to  all 
praise  and  glory  on  account  of  any  thing  they  do,  ascribing  all 
the  praise  and  glory  to  the  Lord. 

231.  It  is  the  Divine  truth  that  goes  forth  from  the  Lord 
that  has  all  power  in  the  heavens,  for  the  Lord  in  heaven  is 
Divine  truth  united  to  Divine  good  (see  n.  126-140);  and  to 
the  extent  that  angels  are  receptions  of  this  truth  they  are 
powers."     Moreover   each  one  is   his  own   truth   and    his  own 

'  Angels  are  called  powers,  and  are  powers  from  their  reception 
of  Divine  truth  from  the  Lord  (n.  9639). 

Angels  are  recipients  of  Divine  truth  from  the  Lord,  and  on  this  ac- 
count are  sometimes  called  "gods"  in  the  Word  (n.  4295,  4402,  7268, 
7873,  8192,  S301,  9160). 


132  HEAVEN    AND    HELL. 

good  because  each  one  is  such  as  his  understanding  and  will 
are.  The  understanding  pertains  to  truth  because  everything 
of  it  is  from  truths,  and  the  will  pertains  to  good  because 
everything  of  it  is  from  goods ;  for  whatever  any  one  under- 
stands he  calls  truth,  and  whatever  he  wills  he  calls  good. 
This  explains  why  every  one  is  his  own  truth  and  his  own 
good.'  Therefore  so  far  as  an  angel  is  truth  from  the  Divine 
and  good  from  the  Divine  he  is  a  power,  because  the  Lord 
is  in  him.  And  as  no  one's  good  is  wholly  like  or  the  same  as 
another's,  since  in  heaven,  as  in  the  world,  there  is  endless  va- 
riety (n.  20),  so  the  power  of  one  angel  is  not  like  the  power  of 
another.  Those  who  constitute  the  arms  in  the  Greatest  Man, 
or  heaven,  have  the  greatest  power  because  such  are  more  in 
truths  than  all  others,  and  into  their  truths  good  flows  from  the 
entire  heaven.  Moreover,  the  power  of  the  whole  man  passes 
into  the  arms,  and  by  means  of  these  the  whole  body  exercises 
its  powers.  It  is  for  this  reason  that  in  the  Word  "arms"  and 
"hands"  signify  powers.''  Sometimes  on  this  account  a  naked 
arm  is  seen  in  heaven  so  powerful  as  to  be  able  to  break  in 
pieces  every  thing  in  its  way,  even  though  it  were  a  great  rock 
on  the  earth.  Once  it  was  moved  towards  me,  and  I  perceived 
that  it  was  able  to  crush  my  bones  to  atoms. 

232.  It  has  been  shown  above  (n.  137)  that  the  Divine 
truth  that  goes  forth  from  the  Lord  has  all  power,  and  that 
angels  have  power  to  the  extent  that  they  are  receptions  of 
Divine  truth  from  the  Lord.  But  angels  are  so  far  receptions 
of  Divine  truth  as  they  are  receptions  of  Divine  good,  for  truths 
have  all  their  power  from  good,  and  none  apart  from  good. 
So,  too,  good  has  all  its  power  through  truths,  and  none  apart 
from  truths.  Power  springs  from  the  conjunction  of  these  two. 
The  same  is  true  of  faith  and  love ;    for  it  is  the  same  whether 


'  A  man  or  an  angel  is  his  own  good  and  his  own  truth,  thus  his  own 
love  and  his  own  faith  (n.  10298,  10367). 

He  is  his  own  understanding  and  his  own  will,  for  every  thing  of  life 
is  therefrom ;  the  life  of  good  is  from  the  will,  and  the  life  of  truth  is 
from  the  understanding  (n.  10076,  10177,  10264,  10284). 

-  The  correspondence  of  the  hands,  arms,  and  shoulders,  with  the 
Greatest  Man  or  heaven  (n.  4931-4937). 

In  the  Word,  "arms"  and  "hands"  signify  power  (n.  878,  3091. 
4932,4933,6947,  10019). 


THE   SPEECH    OF    ANGELS.  I33 

you  say  truth  or  faith,  since  every  thing  of  faith  is  truth  ;  also  it 
is  the  same  whether  you  say  good  or  love,  since  every  thing  of 
love  is  good.'  The  great  power  that  angels  have  by  means  of 
truths  from  good  is  shown  also  from  this,  that  when  an  evil 
spirit  is  merely  looked  at  by  the  angels  he  falls  into  a  swoon, 
and  does  not  appear  like  a  man,  and  this  until  the  angel  turns 
away  his  eyes.  Such  an  effe6i  is  produced  by  the  look  of  an- 
gels because  the  sight  of  angels  is  from  the  light  of  heaven, 
and  the  light  of  heaven  is  Divine  truth  (see  above,  n.  126-132). 
Moreover,  the  eyes  correspond  to  truths  from  good." 

233.  As  truths  from  good  have  all  power,  so  falsities  from 
evil  have  no  power  at  all  f  and  as  all  in  hell  are  in  falsities 
from  evil  they  have  no  power  against  truth  and  good.  But 
what  power  they  have  among  themselves,  and  what  power  evil 
sj)irits  have  before  they  are  cast  into  hell,  will  be  told  here- 
after. 


XXVII. 

The  Speech  of  Angels. 

234.    Angels  talk  with  each  other  just  as  men  do  in  the 

world,  and  on  various  subje6ls,  as  on  domestic  matters,  and 
on  matters  of  civil,  moral,  and  spiritual  life.  And  there  is  no 
difference  except  that  their   talk   is   more  intelligent  than  that 


'  All  power  in  heaven  is  the  power  of  truth  from  ^ood,  thus  of  faith 
from  love  (n.  3091,  3563,  6423,  8304,  9643,  10019,  10182). 

All  power  is  from  the  Lord,  because  from  Him  is  every  truth  of  faith 
and  every  j^ood  of  love  (11.  9327,  9410). 

This  power  is  meant  by  the  keys  jjiven  to  Peter  (n.  6344). 

It  is  Divine  truth  soint;  forth  from  the  Lord  that  has  all  power  (n. 
694S,  S200). 

This  power  of  the  Lord  is  what  is  meant  by  "sitting  at  the  right 
hand  of  Jehovah"  (n.  3387,  4592,  4933.  751S,  7673,  8281,  9133). 

The  right  hand  means  power  (n.  10019). 

'  The  eyes  correspond  to  truths  from  i^ood  (n. 4403-4421,  4523-4534, 
6923)- 

'■  Falsity  from  e\-il  has  no  jxjwer,  because  truth  from  good  has  all 
power  fn.  6784,  10481"). 


134  •  HEAVEN    AND    HELL. 

of  men,  because  it  is  from  more  interior  thought.  I  have  been 
permitted  to  associate  with  them  frequently,  and  to  talk  with 
them  as  friend  with  friend,  and  sometimes  as  stranger  with 
stranger ;  and  as  I  was  then  in  a  state  like  theirs  I  knew  no 
otherwise  than  that  I  was  talking  with  men  on  the  earth. 

*35»  Angelic  speech,  the  same  as  hunaan  speech,  has  dis- 
tin6l  words ;  it  is  also  audibly  uttered  and  heard  ;  for  angels, 
like  men,  have  mouth,  tongue,  and  ears,  and  an  atmosphere 
in  which  the  sound  of  their  speech  is  articulated,  although  it 
is  a  spiritual  atmosphere  adapted  to  angels,  who  are  spiritual. 
In  this  atmosphere  angels  breathe  and  utter  words  by  means 
of  their  breath,  as  men  do  in  their  atmosphere.' 

236.  In  the  entire  heaven  all  have  the  same  language, 
and  they  all  understand  one  another,  to  whatever  society,  near 
or  remote,  they  belong.  Language  there  is  not  learned  but  is 
instin6live  with  every  one,  for  it  flows  from  their  very  affec- 
tion and  thought,  the  tones  of  their  speech  corresponding  to 
their  affections,  and  the  vocal  articulations  which  are  words 
corresponding  to  the  ideas  of  thought  that  spring  from  the 
affections ;  and  because  of  this  correspondence  the  speech  itself 
is  spiritual,  for  it  is  affedlion  sounding  and  thought  speaking. 
[2.]  Any  one  who  gives  any  thought  to  it  can  see  that  all 
thought  is  from  affe(5lion  which  pertains  to  love,  and  that  the 
ideas  of  thought  are  the  various  forms  into  which  the  general 
affeClion  is  distributed  ;  for  no  thought  or  idea  is  possible  apart 
from  affe6lion — the  soul  and  life  of  thought  is  from  affedlion. 
This  enables  angels  to  know,  merely  from  another's  speech, 
what  he  is — from  the  tone  what  his  affeClion  is,  and  from  the 
vocal  articulations  or  words  what  his  mind  is.  The  wiser  an- 
gels know  what  the  ruling  affe6lion  is  from  a  single  series  of 
words,  for  that  affedion  is  what  they  chiefly  attend  to.  [3.]  It 
is  recognized  that  each  individual  has  a  variety  of  affeClions, 
one  affeClion  when  in  joy,  another  when  in  grief,  another  when 
in  sympathy  and  compassion,  another  when  in  sincerity  and 
truth,  another  when  in  love  and  charity,  another  when  in  zeal 


'  In  the  heavens  there  is  respiration,  but  it  is  of  an  interior  kind  (n. 
3884,  3885) ;  from  experience  (n.  3884,  3885,  3891,  3893). 

There  are  differin^j;  respirations  there,  varying  in  accordance  with 
their  states  (n.  11 19,  3886,  3887,  3889,  3892,  3893). 

The  evil  are  wholly  unable  to  breathe  in  lieaven,  and  they  are  suffo- 
cated if  they  go  there  (n.  3894). 


THE    SPKKCH    OF    AN(iELS.  I35 

or  in  anger,  another  when  in  simulation  and  deceit,  anotlier 
when  in  quest  of  honor  and  glory,  and  so  on.  But  the 
ruling  afiection  or  love  is  in  all  of  these ;  and  for  this  reason 
the  wiser  angels,  because  they  perceix'e  that  love,  know  from 
the  speech  the  whole  state  of  another.  [4.]  This  it  has  been 
granted  me  to  know  from  much  experience.  I  have  heard  an- 
gels disclosing  the  character  of  another's  life  merely  from 
hearing  him  speak.  They  also  said  that  from  any  ideas  of 
another's  thought  they  could  know  all  things  of  his  life,  because 
from  those  ideas  they  know  his  ruling  love,  in  which  are  all 
things  in  their  order.  They  know  also  that  man's  book  of 
life  is  nothing  else. 

237.  Angelic  language  has  nothing  in  common  with 
human  languages  except  certain  words  that  are  the  sounds  of 
a  specific  affection  ;  yet  this  is  true  not  of  words  themselves 
but  of  their  sounds ;  on  which  subjc6l  something  will  be 
said  in  what  follows.  That  angelic  language  has  nothing 
in  common  with  human  languages  is  evident  from  the  facfl  that 
angels  are  unable  to  utter  a  single  word  of  human  language. 
They  could  not  do  this  when  they  tried,  because  they  can 
utter  nothing  except  what  is  in  entire  agreement  with  their 
affe6lion  ;  whatever  is  not  in  agreement  is  repugnant  to  their 
very  life,  for  life  belongs  to  affection,  and  their  speech  is  from 
their  life.  I  have  been  told  that  the  first  language  of  men  on 
our  earth  coincided  with  angelic  language  because  they  had 
it  from  heaven ;  and  that  the  Hebrew  language  coincides  with 
it  in  some  respe6ls. 

238.  As  the  speech  of  angels  corresponds  to  their  affec- 
tion, and  their  affe6lion  belongs  to  their  love,  and  as  the  love 
of  heaven  is  love  to  the  Lord  and  love  towards  the  neighbor 
(see  above,  n.  13-19),  it  is  evident  how  choice  and  delightful 
their  talk  must  be,  affecting  not  the  ears  only  but  also  the  in- 
teriors of  the  mind  of  those  who  listen  to  it.  There  was  a 
certain  hard-hearted  spirit  with  whom  an  angel  spoke.  At 
length  he  was  so  affedled  by  what  was  said  that  he  shed  tears, 
saying  that  he  had  never  wept  before,  but  he  could  not  refrain, 
for  it  was  love  speaking. 

*39»  The  speech  of  angels  is  likewise  full  of  wisdom  be- 
cause it  proceeds  from  their  interior  thought,  and  their  interior 
thought  is  wisdom,  as  their  interior  affe6tion  is  love,  and  in 
their  speech  their  love  and  wisdom  unite.  For  this  reason  their 
speech    is  so  full  of  wisdom  that  they   can  express  in  a  single 


136  HEAVEN    AND    HELL. 

word  what  man  cannot  express  in  a  thousand  words ;  also  the 
ideas  of  their  thought  include  things  that  are  beyond  man's 
comprehension,  and  still  more  his  power  of  expression.  This 
is  why  the  things  that  have  been  heard  and  seen  in  heaven 
are  said  to  be  ineffable,  and  are  such  as  the  ear  hath  never 
heard  nor  the  eye  seen.  [2.]  That  this  also  is  true  I  have 
been  permitted  to  learn  by  experience.  At  times  I  have  en- 
tered into  the  state  in  which  angels  are,  and  in  that  state  have 
talked  with  them,  and  I  then  understood  everything.  But 
when  I  was  brought  back  into  my  former  state,  and  thus  into 
the  natural  thought  proper  to  man,  and  wished  to  recall  what  I 
had  heard  I  could  not ;  for  there  were  thousands  of  things  un- 
adapted  to  the  ideas  of  natural  thought,  and  therefore  inex- 
pressible except  by  variegations  of  heavenly  light,  and  not  at 
all  by  human  words.  [3.]  The  ideas  of  thought  of  the  angels 
from  which  their  words  spring  are  modifications  of  the  light  of 
heaven,  and  the  affedlions  from  which  the  tones  of  the  words 
spring  are  variations  of  the  heat  of  heaven,  the  light  of  heaven 
being  Divine  truth  or  wisdom,  and  the  heat  of  heaven  the  Di- 
vine good  or  love  (see  above,  n.  126-140)  ;  and  the  angels  have 
their  affe6lion  from  the  Divine  love,  and  their  thought  from  the 
Divine  wisdom.' 

240.  Because  the  speech  of  angels  proceeds  dire6lly  from 
their  affe6lion,  and  the  ideas  of  their  thought  are  the  various 
forms  into  which  their  general  affedlion  is  distributed  (see  above, 
n.  236),  angels  can  express  in  a  moment  what  a  man  cannot 
express  in  half  an  hour  ;  also  they  can  set  forth  in  a  few  words 
what  has  been  expressed  in  writing  on  many  pages  ;  and  this, 
too,  has  been  proved  to  me  by  much  experience.'^  Thus  the 
angels'  ideas  of  thought  and  the  words  of  their  speech  make 
one,  like  effedling  cause  and  effe6l ;  for  what  is  in  the  ideas  of 
thought  as  cause  is  presented  in  the  words  as  effe<5l,  and  this  is 
why  every  word  comprehends  in  itself  so  many  things.  Also 
all  the  particulars  of  angelic  thought,  and  thus  of  angelic 
speech,  appear  when  presented  to  view  like  a  thin  outflowing 


'  The  ideas  of  angels,  from  which  they  speak,  are  expressed  by  won- 
derful variations  of  the  light  of  heaven  (n.  1646,  3343,  3993). 

-  Angels  can  express  by  their  speech  in  a  moment  more  than  a  man 
can  express  by  his  in  half  an  hour ;  and  they  can  also  express  things 
that  do  not  fall  into  the  expressions  of  human  speech  (n.  1641-1643, 
1645,4609,  7089). 


THE   Sl'KKCH    UI"    ANGELS.  1 37 

wave  or  atmosphere,  in  which  are  innumerable  things  in  their 
order  derived  from  angeUc  wisdom,  and  these  enter  another's 
thought  and  affect  him.  The  ideas  of  thought  of  every 
one,  both  angel  and  man,  are  presented  to  view  in  the  light  of 
heaven,  whenever  the  Lord  pleases.' 

241.  The  speech  of  angels  of  the  Lord's  celestial  kingdom 
resembles  the  speech  of  the  angels  of  His  spiritual  kingdom,  but 
it  is  from  more  interior  thought.  Celestial  angels  are  in  good  of 
love  to  the  Lord,  and  therefore  speak  from  wisdom  ;  while  spir- 
itual angels  are  in  the  good  oi  charity  towards  the  neiglibor, 
which  in  its  essence  is  truth  (n.  215),  and  therefore  speak  from 
intelligence,  for  wisdom  is  from  good,  and  intelligence  is  from 
truth.  For  this  reason  the  speech  of  celestial  angels  is  like  a 
g^entle  stream,  soft,  and  as  it  were  continuous ;  but  the  speech  of 
spiritual  angels  is  slightly  jarring  and  divided.  The  speech  of 
celestial  angels  has  much  of  the  tones  of  the  vowels  U  and  0  ; 
while  the  speech  of  spiritual  angels  has  much  of  the  tones  of  e 
and  /* ;  for  the  vowels  stand  for  tone,  and  in  the  tone  there  is 
affeclion,  the  tone  of  the  speech  of  angels  corresponding  to  their 
affection,  as  has  been  said  above  (n,  236)  ;  while  the  vocal 
articulations  which  are  words  correspond  to  the  ideas  of  thought 
which  spring  from  affe6lion.  As  the  vowels  are  not  essential  to 
a  language,  but  serve  by  means  of  tones  to  elevate  the  words 
to  the  various  affe6lions  according  to  each  one's  state,  so  in  the 
Hebrew  tongue  the  vowels  are  not  expressed,  and  are  variously 
pronounced.  From  this  a  man's  quality  in  respe6l  to  his  affec- 
tion and  love  is  known  to  the  angels.  In  the  speech  of  celestial 
angels  there  are  no  hard  consonants,  and  it  rarely  passes  from 


'  The  innumerable  things  contained  in  one  idea  of  thought  (n.  1008, 
1869,  4946,  661 3-6618). 

The  ideas  of  man's  thought  are  opened  in  the  other  life,  and  what 
they  are  is  presented  to  view  to  the  life  (n.  1869,  3310,  5510). 

VV'^hat  their  appearance  is  (n.  6601,  8885). 

The  ideas  of  angels  of  the  inmost  heaven  present  an  appearance  of 
flamy  hght  (n.  6615). 

Tile  ideas  of  angels  of  the  outmost  heaven  present  an  appearance  of 
thin  white  clouds  (n.  6614). 

An  angelic  idea  seen,  from  which  there  was  a  radiation  towards 
the  Lord  (  n.  6620). 

Ideas  of  thought  extend  themselves  widely  into  the  societies  of  an- 
gels round  about  (n.  659S-6613). 

*  As  these  vowels  are  pronounced  in  European  languages. 


138  HEAVEN   AND    HELL. 

one  consonant  to  another  without  the  interposition  of  a  word 
beginning  with  a  vowel.  This  is  why  in  the  Word  the  particle 
"and"  is  so  often  interposed,  as  those  know  who  read  the  Word 
in  the  Hebrew,  in  which  this  particle  is  soft,  beginning  and  end- 
ing with  a  vowel  sound.  Again,  in  the  Word,  in  Hebrew,  it 
can  in  some  measure  be  seen  from  the  words  used  whether  they 
belong  to  the  celestial  class  or  the  spiritual  class,  that  is, 
whether  they  involve  good  or  truth.  The  former  are  consti- 
tuted largely  of  the  sounds  of  il  and  0,  and  also  somewhat  of 
a,  and  the  latter  of  the  sounds  of  e  and  /.  Because  it  is 
especially  in  tones  that  afife6lions  express  themselves,  so  in  hu- 
man speech,  when  great  subje6ts  are  discussed,  such  as  heaven 
(caelum)  and  God  (Deus),  those  words  are  preferred  that  contain 
the  vowels  tl  and  O;  and  musical  tones,  whenever  such  themes 
are  to  be  expressed,  rise  to  the  same  fullness  ;  but  not  when 
less  exalted  themes  are  rendered.  By  such  means  musical 
art  is  able  to  express  affedlions  of  various  kinds. 

242.  In  angelic  speech  there  is  a  kind  of  symphony  that 
cannot  be  described  ;'  which  comes  from  the  pouring  forth  and 
diffusion  of  the  thoughts  and  affe6lions  from  which  speech  flows, 
in  accordance  with  the  form  of  heaven,  and  all  affiliation  and 
communication  in  heaven  is  in  accordance  with  that  form.  That 
angels  are  affiliated  in  accordance  with  the  form  of  heaven,  and 
that  their  thoughts  and  affections  flow  in  accordance  with  it  may 
be  seen  above  (n.  200-212). 

243.  Speech  like  that  in  the  spiritual  world  is  inherent  in 
every  man  in  his  interior  intellectual  part ;  but  man  does  not 
know  this,  because  this  speech  does  not  with  man,  as  with 
angels,  fall  into  words  analogous  to  affection  ;  nevertheless  this 
is  what  causes  man,  when  he  enters  the  other  life,  to  come  into 
the  same  speech  as  spirits  and  angels,  and  thus  to  know  how 
to  speak  without  instru6lion.^  But  more  on  this  subjeCl  here- 
after. 


'  In  angelic  speech  there  is  a  symphony  with  harmonious  cadence 
(n.  1648,  1649,  7191). 

^  There  is  spiritual  or  angelic  speech  belonging  to  man,  though  he 
does  not  know  it  (n.  4104). 

The  ideas  of  the  internal  man  are  spiritual,  but  during  his  life  in  the 
world  man  perceives  them  naturally,  because  he  then  thinks  in  what  is 
natural  (n.  10236,  10237,  10551). 


THE   SPKIXH    OF   ANGELS    VVmi    MAN.  139 

244*  In  heaven,  as  has  been  baid  above,  all  have  one 
speech  ;  but  it  is  varied  in  tliis  respect,  that  the  speech  of  the 
wise  is  more  interior  and  more  full  of  variation  of  affections  and 
ideas  of  thought,  while  the  speech  of  the  less  wise  is  more  ex- 
ternal and  less  full ;  and  the  speech  of  the  simple  is  still  more 
external,  consisting  of  words  from  which  the  meaning  is  to  be 
gathered  in  the  same  way  as  when  men  are  talking  to  one  an- 
other. There  is  also  speech  by  the  face,  terminating  in  some- 
thing sonorous  modified  by  ideas.  Again,  there  is  speech  in 
which  heavenly  representatives  are  mingled  with  ideas,  and  go 
forth  from  ideas  to  sight.  There  is  also  speech  by  gestures  that 
correspond  to  affe6lions,  and  represent  things  like  those  ex- 
pressed by  their  words.  There  is  speech  by  means  of  the 
generals  of  affe6lions  and  the  generals  of  thoughts.  There  is 
speech  like  thunder ;  besides  other  kinds. 

245.  The  speech  of  evil  and  infernal  spirits  is  likewise 
natural  to  them  because  it  is  from  affections ;  but  it  is  from  evil 
afieftions  and  consequent  filthy  ideas,  to  which  angels  are 
utterly  averse.  Thus  the  modes  of  speaking  in  hell  are  opposite 
to  those  of  heaven  ;  and  in  consequence  evil  spirits  cannot  en- 
dure angelic  speech,  and  angels  cannot  endure  infernal  speech. 
To  the  angels  infernal  speech  is  like  a  bad  odor  striking  the 
nostrils.  The  speech  of  hypocrites,  who  are  such  as  are  able  to 
feign  themseh'es  angels  of  light,  resembles  in  respe6t  to  words 
the  speech  of  angels,  but  in  respe6l  to  affe6tions  and  consequent 
ideas  of  thought  it  is  the  diredl  opposite.  Consequently,  when 
the  inner  nature  of  their  speech  is  perceived  as  wise  angels  per- 
ceive it,  it  is  heard  as  the  gnashing  of  teeth,  and  strikes  with 
horror. 


XXVIII. 

TiTE  Speech  of  Anoels  with  Man. 

246.    Angels  who  talk  u  ith  man  do  not  talk   in  their  own 
language,  nor   in  any  language  unknown  to  man,  but  in   the 


Man  comes  atur  death   into  his  interior  ideas  (n.  3226,  3342,  3343, 
1056S,  10604). 

Those  ideas  tiieii  form  liis  speech  (n.  2470-2479). 


140  HEAVEN    AND    HELL. 

man's  own  language,  or  in  some  other  language  with  whick 
he  is  acquainted.  This  is  so  because  when  angels  speak  with 
man  they  turn  themselves  to  him  and  conjoin  themselves  with 
him ;  and  this  conjun6lion  of  angel  with  man  causes  the  tw  o  to 
be  in  like  thought ;  and  as  the  man's  thought  clings  to  his 
memory,  and  this  is  the  source  of  his  speech,  the  two  have  the 
same  language.  Moreover,  when  an  angel  or  a  spirit  comes  to 
a  man,  and  by  turning  to  him  is  conjoined  to  him,  he  so  enters 
into  the  entire  memory  of  the  man  that  he  is  scarcely  conscious 
that  he  does  not  himself  know  whatever  the  man  knows,  in- 
cluding his  languages.  [2.]  I  have  talked  with  angels  about 
this,  and  have  said  that  they  probably  supposed  that  they  were 
addressing  me  in  my  mother  tongue,  because  it  so  sounded  to 
them  ;  and  yet  it  was  I  and  not  they  that  spoke ;  and  that  this 
is  evident  from  the  fa6l  that  angels  cannot  utter  a  single  word 
of  human  language  (see  n.  237) ;  furthermore,  human  language 
is  natural  and  they  are  spiritual,  and  spiritual  beings  cannot  give 
expression  to  any  thing  in  any  natural  way.  To  this  they  re- 
plied that  they  are  aware  that  their  conjun6lion  with  the  man 
with  whom  they  are  speaking  is  with  his  spiritual  thought ;  but 
because  his  spiritual  thought  flows  into  his  natural  thought,  and 
his  natural  thought  clings  to  his  memory,  the  language  of  the 
man  and  all  his  knowledge  appear  to  them  to  be  their  own  ; 
and  that  this  is  so  for  this  reason,  that  while  it  was  the  Lord's 
pleasure  that  man  should  be  so  conjoined  with  heaven,  and 
seemingly  inserted  in  heaven,  yet  the  state  of  man  is  now  such 
that  there  can  no  longer  be  such  conjundlion  with  angels,  but 
only  with  spirits  who  are  not  in  heaven.  [3.]  When  I  talked 
about  this  with  spirits  they  were  unwilling  to  believe  that  it  is 
the  man  that  speaks,  insisting  that  they  spoke  in  man,  also  that 
man's  knowledge  is  their  knowledge  and  not  the  man's  know- 
ledge, consequently  that  every  thing  that  man  knows  is  from 
them.  I  tried  to  show  by  many  proofs  that  this  is  not  true,  but 
in  vain.  Who  are  meant  by  spirits  and  who  are  meant  by  an- 
gels will  be  told  further  on  when  the  world  of  spirits  is 
treated  of 

247*  There  is  another  reason  why  angels  and  spirits  con- 
join themselves  so  closely  with  man  as  not  to  know  but  that 
what  is  man's  is  their  own,  namely,  that  there  is  such  conjunc- 
tion between  the  spiritual  world  and  the  natural  world  in  man 
that  the  two  are  seemingly  one.  But  inasmuch  as  man  has 
separated  himself  from  heaven  the  Lord  has  provided  that  there 


THE   SPEECH    OF    ANGELS   WITH    MAN.  I4I 

should  be  angels  and  spirits  with  each  individual,  and  that  man 
.sliould  be  ruled  by  the  Lord  through  these.  This  is  the  reason 
lor  such  close  conjunction.  It  would  have  been  otherwise  if 
man  had  not  separated  himself;  for  in  that  case  he  might  have 
been  ruled  by  the  Lord  through  the  general  influx  from  heaven, 
and  with  no  spirits  and  angels  adjoined  to  him.  But  this  sub- 
ject will  be  specially  considered  in  what  follows,  when  the  con- 
juntlion  of  heaven  with  man  is  treated  of. 

24.8*  The  speech  of  an  angel  or  spirit  with  man  is  heard 
by  him  as  audibly  as  the  speech  of  a  man  with  him,  yet  by  him- 
self only,  and  not  by  others  who  stand  near ;  and  for  the  reason 
that  the  speech  of  an  angel  or  spirit  flows  first  into  a  man's 
thought,  and  by  an  inner  way  into  his  organ  of  hearing,  which 
is  therefore  affe6led  from  within  ;  while  the  speech  of  man  with 
man  flows  first  into  the  air  and  by  an  outward  way  into  his  or- 
gan of  hearing,  thus  affe6fing  it  from  without.  Evidently,  then, 
the  speech  of  an  angel  or  spirit  with  man  is  heard  within  him  ; 
but  as  the  organs  of  hearing  are  equally  affe6led  it  is  equally 
audible.  That  the  speech  of  an  angel  or  a  spirit  flows  down 
from  within  even  into  the  ear  has  been  made  clear  to  me  by  the 
fa6l  that  it  flows  also  into  the  tongue,  causing  a  slight  vibration, 
but  not  any  such  motion  as  when  the  man  himself  by  means  of 
the  tongue  forms  the  sound  of  speech  into  words. 

249.  But  at  the  present  day  to  talk  with  spirits  is  rarely 
granted  because  it  is  dangerous ;'  for  then  the  spirits  know, 
what  otherwise  they  do  not  know,  that  they  are  with  man ;  and 
evil  spirits  are  such  that  they  hold  man  in  deadly  hatred,  and 
desire  nothing  so  much  as  to  destroy  him  both  soul  and  body, 
and  this  they  do  in  the  case  of  those  who  have  so  indulged 
themselves  in  fantasies  as  to  have  separated  from  themselves  the 
enjoyments  proper  to  the  natural  man.  Some  who  lead  solitary 
lives  sometimes  hear  spirits  talking  with  them,  and  without 
danger ;  but  that  the  spirits  with  them  may  not  know  that  they 
are  with  man  they  are  at  intervals  removed  by  the  Lord  ;  for 
most  spirits   are  not  aware  that  any  other  world   than  that  in 


'  Man  is  able  to  talk  with  spirits  and  angels ;  and  the  ancient  peo- 
ple frequently  talked  with  them  (n.  67-69,  784,  1634,  1636,  7802). 

In  some  earths  angels  and  spirits  appear  in  human  form  and  talk 
with  the  inhabitants  (n.  1075 1,  10752). 

Rut  on  this  earth  at  this  day  it  is  dangerous  to  talk  with  spirits,  un- 
less man  is  in  true  faith,  and  is  led  by  the  Lord  (n.  784,  9438,  10751). 


142  HEAVEN    AND    HELL. 

which  they  Hve  is  possible,  and  therefore  are  unaware  that  there 
are  men  anywhere  else.  This  explains  why  man  is  not  permitted 
to  speak  with  them  in  return ;  if  he  did  they  would  be  aware 
of  his  presence.  Again,  those  who  meditate  much  on  religious 
subjeds,  and  are  so  intent  upon  them  as  to  see  them  as  it  were 
inwardly  within  themselves,  begin  to  hear  spirits  speaking  with 
them  :  for  religious  persuasions,  whatever  they  are,  when  man 
dwells  upon  them  by  himself  and  does  not  adapt  them  to  the 
various  things  of  use  in  the  world,  penetrate  to  the  interiors 
and  rest  there,  and  occupy  the  whole  spirit  of  the  man,  and 
even  enter  into  the  spiritual  world  and  a6t  upon  the  spirits  there. 
But  such  persons  are  visionaries  and  enthusiasts  ;  and  whatever 
spirit  they  hear  they  believe  to  be  the  Holy  Spirit,  when,  in 
fa6l,  such  spirits  are  enthusiastic  spirits.  Such  spirits  see  falsi- 
ties as  truths,  and  so  seeing  them  they  induce  not  themselves 
only  but  also  those  they  flow  into  to  believe  them.  Such  spirits, 
however,  have  been  gradually  removed,  because  they  began  to 
lure  others  into  evil  and  to  gain  control  over  them.  Enthusiast- 
ic spirits  are  distinguished  from  other  spirits  by  their  believing 
themselves  to  be  the  Holy  Spirit,  and  believing  what  they  say 
to  be  Divine.  As  man  honors  such  spirits  with  Divine  worship 
they  do  not  try  to  harm  him.  I  have  sometimes  talked  with 
them,  and  the  wicked  things  they  infused  into  their  worshippers 
were  then  disclosed.  They  dwell  together  towards  the  left,  in  a 
desert  place. 

250.  To  speak  with  the  angels  of  heaven  is  granted  only 
to  those  who  are  in  truths  from  good,  especiallv  to  those  who 
are  in  the  acknowledgment  of  the  Lord  and  of  the  Divine  in  His 
Human,  because  this  is  the  truth  in  which  the  heavens  are. 
For,  as  it  has  been  shown  above,  the  Lord  is  the  God  of 
heaven  (n.  2-6) ;  it  is  the  Divine  of  the  Lord  that  makes 
heaven  (n.  7-12)  ;  the  Divine  of  the  Lord  in  heaven  is  love  to 
Him  and  charity  towards  the  neighbor  from  Him  (n.  13-19)  ; 
the  whole  heaven  in  one  complex  reflects  a  single  man  :  also 
every  society  of  heaven  ;  and  every  angel  is  in  complete  human 
form,  and  this  from  the  Divine  Human  of  the  Lord  (n.  59-86). 
All  of  which  makes  evident  that  only  those  whose  interiors  are 
opened  by  Divine  truths,  even  to  the  Lord,  are  able  to  speak 
with  the  angels  of  heaven,  since  it  is  into  these  truths  with  man 
that  the  Lord  flows,  and  when  the  Lord  flows  in  heaven  also 
flows  in.  Divine  truths  open  the  interiors  of  man  because  man 
was  so  created  as  to  be  in  respe6l  to  his  internal  man  an  image 
of  heaven,  and  in  respe6l  to  his  external  an  image  of  the  world 


THE   SPEFXH    OF   ANGELS   WITH    MAX.  I43 

(n.  57)  ;  and  the  internal  man  is  opened  only  by  means  of  Di- 
vine truth  going  forth  from  the  Lord,  because  that  is  the  light 
of  heaven  and  the  life  of  heaven  (n.  126-140). 

251*  The  influx  of  the  Lord  Himself  into  man  is  into  his 
forehead,  and  from  that  into  the  whole  face,  because  the  forehead 
of  man  corresponds  to  love,  and  the  face  corresponds  to  all  his 
interiors.'  The  influx  of  spiritual  angels  into  man  is  into  his 
head  every  where,  from  the  forehead  and  temples  to  the  whole 
part  that  contains  the  cerebrum,  because  that  region  of  the  head 
corresponds  to  intelligence  ;  but  the  influx  of  celestial  angels  is 
into  that  part  of  the  head  that  contains  the  cerebellum,  and  is 
called  the  occiput,  from  the  ears  all  around  even  to  the  neck,  for 
that  region  corresponds  to  wisdom.  All  the  speech  of  angels 
with  man  enters  by  these  ways  into  his  thought ;  and  by  this 
means  I  have  perceived  what  angels  they  were  that  spoke  with 
me. 

2^2.  Those  who  talk  with  the  angels  of  heaven  also  see 
the  things  that  exist  in  heaven,  because  they  are  then  seeing  in 
the  light  of  heaven,  for  their  interiors  are  in  that  light ;  also  the 
angels  through  them  see  the  things  that  are  on  the  earth,'^  be- 
cause in  them  heaven  is  conjoined  to  the  world  and  the  world 
is  conjoined  to  heaven.  P'or  (as  has  been  said  above,  n.  246), 
when  the  angels  turn  themselves  to  man  they  so  conjoin  them- 
selves to  him  as  to  be  scarcely  conscious  that  what  pertains  to 
the  man  is  not  theirs — not  only  what  pertains  to  his  speech  but 
also  to  his  sight  and  hearing  ;  while  man,  on  the  other  hand, 
has  no  other  thought  than  that  the  things  that  flow  in  througii 
the  angels  are  his.  Such  was  the  conjunction  that  existed  Ije- 
tween  angels  of  heaven  and  the  most  ancient  people  on  this 
earth,  and  for  this  reason  their  times  were  called  the  Golden 
Age.  Because  this  race  acknowledged  the  Divine  under  a 
human  form,  that  is,  the  Lord,  they  talked  with  the  angels  of 
heaven  as  with  their  friends,  and  angels  of  heaven  talked  with 

'  The  "forehead"  corresponds  to  heavenly  love,  and  consequently  in 
the  Word  signifies  that  love  (n.  9936). 

The  "face"  corresponds  to  the  interiors  of  man,  which  belong  to 
thoujjht  and  affection  (n.  1568,  2988,  2989,  3631,  4796,  4797,  4800,  5165, 
5168,  5695,  9306). 

The  face  is  formed  to  correspondence  with  the  interiors  (n.  4791-4805, 
5695)- 

Consequently  the  "  face,"  in  the  Word,  signifies  the  interiors  (n. 
1999,  2434,  3527,  4066,  4796). 

-  Spirits  are  unable  to  see  through  man  any  thing  that  is  in  this  solar 
world,  but  they  have  seen  through  my  eyes;  the  reason  (n.  1880). 


144  HEAVEN   AND    HELL. 

them  as  with  theu"  friends  ;  and  in  them  heaven  and  the  world 
became  a  single  realm.  But  after  those  times  man  gradually 
separated  himself  from  heaven  by  loving  himself  more  than  the 
Lord  and  the  world  more  than  heaven,  and  in  consequence  be- 
gan to  feel  the  delights  of  the  love  of  self  and  the  world  as 
separate  from  the  delights  of  heaven,  and  finally  to  such  an  ex- 
tent as  to  be  ignorant  of  any  other  delight.  Then  his  interiors 
that  had  been  open  into  heaven  were  closed  up,  while  his  ex- 
teriors were  open  to  the  world  ;  and  when  this  takes  place  man 
is  in  light  in  regard  to  all  things  of  the  world,  but  in  thick 
darkness  in  regard  to  all  things  of  heaven. 

253.  Since  those  times  it  is  only  rarely  that  any  one  has 
talked  with  the  angels  of  heaven  ;  but  some  have  talked  with 
spirits  who  are  not  in  heaven.  This  is  so  because  man's  interior 
and  exterior  faculties  are  such  that  they  are  turned  either  to- 
wards the  Lord  as  their  common  centre  (n.  124),  or  towards  self, 
that  is,  backwards  from  the  Lord.  Those  that  are  turned  to- 
wards the  Lord  are  also  turned  towards  heaven.  But  those  that 
are  turned  towards  self,  are  turned  also  towards  the  world.  And 
to  elevate  these  is  a  difficult  matter  ;  nevertheless  the  Lord  ele- 
vates them  as  much  as  is  possible,  by  turning  the  love  about ; 
which  is  done  by  means  of  truths  from  the  Word. 

2^4.  I  have  been  told  how  the  Lord  spoke  with  the 
prophets  to  whom  the  Word  was  given.  He  did  not  speak 
with  them  as  He  did  with  the  ancients,  by  an  influx  into  their 
interiors,  but  through  spirits  who  were  sent  to  them,  whom  He 
filled  with  His  look,  and  thus  inspired  with  the  words  which 
they  di6lated  to  the  prophets  ;  so  that  it  was  not  influx  but 
dilation.  And  as  the  words  came  forth  diredly  from  the  Lord, 
each  one  of  them  was  filled  with  the  Divine  and  contains  within 
it  an  internal  sense,  which  is  such  that  the  angels  of  heaven  un- 
derstand the  words  in  a  heavenly  and  spiritual  sense,  while  men 
understand  them  in  a  natural  sense.  Thus  has  the  Lord  con- 
joined heaven  and  the  world  by  means  of  the  Word.  How  the 
Lord  fills  spirits  with  the  Divine  by  His  look  has  also  been 
made  clear.  A  spirit  that  has  been  filled  by  the  Lord  with  the 
Divine  does  not  know  otherwise  than  that  he  is  the  Lord,  and 
that  it  is  the  Divine  that  is  speaking  ;  and  this  continues  until 
he  has  finished  speaking.  After  that  he  perceives  and  acknow- 
ledges that  he  is  a  spirit,  and  that  he  spoke  from  the  Lord  and 
not  from  himself.  Because  this  was  the  state  of  the  spirits  who 
spoke  with  the  prophets  they  said  that  it  was  Jehovah  that 
spoke  ;    the  spirits  even  called  themselves  Jehovah,  as  can   be 


THE    SPEKCH    OF    ANGKLS    WITH    .MAN.  1 45 

seen    both   from    the    prophetical    and    historical   parts   of  the 
Word. 

255.  That  the  nature  of  the  conjunction  of  angels  and 
spirits  with  man  ma\-  be  understood  I  am  permitted  to  mention 
some  notable  things  by  which  it  may  be  elucidated  and  verified. 
When  angels  and  spirits  turn  themselves  to  man  they  do  not 
know  otherwise  than  that  the  man's  language  is  their  own  and 
that  they  have  no  other  language  ;  and  for  the  reason  that  they 
are  in  the  man's  language,  and  not  in  their  own,  which  they 
have  forgotten.  But  as  soon  as  they  turn  themselves  away 
from  the  man  they  are  in  their  own  angelic  and  spiritual  lan- 
guage, and  know  nothing  about  the  man's  language.  I  have 
had  a  like  experience  when  in  company  with  angels  and  in  a 
state  like  theirs.  I  then  talked  with  them  in  their  language  and 
knew  nothing  of  my  own,  having  forgotten  it ;  but  as  soon  as  \ 
ceased  to  be  present  with  them  I  was  in  my  own  language. 
[2.]  Another  notable  fa6l  is  that  when  angels  and  spirits  turn 
themselves  to  a  man  they  are  able  to  talk  with  him  at  any  dis- 
tance; they  have  talked  with  me  at  a  considerai)le  distance  as 
audibly  as  when  they  were  near.  But  when  they  turn  them- 
selves away  from  man  and  talk  with  each  other  man  hears 
nothing  at  all  of  what  they  are  saying,  even  if  it  be  close  to  his 
ear.  From  this  it  was  made  clear  that  all  conjundion  in  the 
spiritual  world  is  determined  by  the  way  they  turn.  [3.1  An- 
other notable  fad  is  that  many  spirits  together  can  talk  with  a 
man,  and  the  man  with  them  ;  for  they  send  one  of  their  num- 
ber to  the  man  with  whom  they  wish  to  speak,  and  the  spirit 
sent  turns  himself  to  the  man  and  the  rest  of  them  turn  to  their 
spirit  and  thus  concentrate  their  thoughts,  which  the  spirit 
utters  ;  and  the  spirit  does  not  know  otherwise  than  that  he  is 
speaking  from  himself,  and  they  do  not  know  otherwise  than 
that  they  are  speaking.  Thus  is  the  conjunt'^ion  of  many  with 
one  effected  by  turning.'  But  of  these  emissary  spirits,  who  are 
also  called  subje6ls,  and  of  conmiunication  by  means  of  them, 
more  will  be  said  hereafter. 

256.  An  angel  or  spirit  is  not  permitted  to  speak  with  a 


'  Spirits  sent  from  one  society  of  spirits  to  another  are  called  sub- 
jefts  (n.  4403,  5«56). 

Communications  in  the  spiritual  world  are  efifedled  by  such  emissary 
spirits  (n.  4403,  3.S56,  59S3). 

A  spirit,  when  he  is  sent  forth,  and  serves  as  a  subjeft  thinks  from 
those  l)v  whom  he  is  sent  forth,  and  not  from  himself  (n.  5985-5987). 


146  HEAVEN   AND    HELL. 

man  from  his  own  memory,  but  only  from  the  man's  memory ; 
for  angels  and  spirits  have  a  memory  as  well  as  man.  If  a  spirit 
were  to  speak  from  his  own  memory  with  a  man  the  man 
would  not  know  otherwise  than  that  the  thoughts  then  in  his 
mind  were  his  own,  although  they  were  the  spirit's  thoughts. 
This  would  be  like  the  recolle6lion  of  something  which  the  man 
had  never  heard  or  seen.  That  this  is  so  has  been  given  me 
to  know  from  experience.  This  is  the  source  of  the  belief  held 
by  some  of  the  ancients  that  after  some  thousands  of  years 
they  were  to  return  into  their  former  life,  and  into  every  thing 
they  had  done,  and  in  fa6t,  had  returned.  This  they  concluded 
because  at  times  there  came  to  them  a  sort  of  recolle6lion  of 
things  that  they  had  never  seen  or  heard.  This  came  from  an 
influx  from  the  memory  of  spirits  into  their  ideas  of  thought. 

257.  There  are  also  spirits  called  natural  and  corporeal 
spirits.  When  these  come  to  a  man  they  do  not  conjoin  them- 
selves with  his  thought,  like  other  spirits,  but  enter  into  his 
body,  and  occupy  all  his  senses,  and  speak  through  his  mouth, 
and  aft  through  his  members,  believing  at  the  time  that  all 
things  of  the  man  are  theirs.  These  are  the  spirits  that  obsess 
man.  But  such  spirits  have  been  cast  into  hell  by  the  Lord, 
and  thus  wholly  taken  away ;  and  in  consequence  such  obses- 
sions are  not  possible  at  the  present  time.' 


^  External  or  bodily  obsessions  are  not  permitted  at  the  present  time, 
as  they  were  formerly  (n.  1983). 

But  at  present  internal  obsessions,  which  pertain  to  the  mind,  are 
permitted  more  than  formerly  (n.  1983,  4793). 

Man  is  inwardly  obsessed  when  he  has  filthy  and  scandalous  thoughts 
about  God  and  the  neighbor,  and  is  withheld  from  making  them  known 
only  by  external  considerations,  which  are  fear  of  the  loss  of  reputation, 
honor,  gain  and  fear  of  the  law  and  of  loss  of  life  (n.  5990). 

Of  the  devilish  spirits  who  chiefly  obsess  the  interiors  of  man  (n. 

4793)- 

Of  the  devilish  spirits  who  long  to  obsess  the  exteriors  of  man ;  that 
such  are  shut  up  in  hell  (n.  2752,  5990). 


WRITINGS    IX    HEAVEN.  I47 

XXIX. 

\Vrhix(;s  in  Heaven. 

258.  As  the  angels  liave  speech,  and  their  speech  consists 
of  words,  they  also  have  writings  ;  and  by  writing  as  well  as  by 
speech  they  give  expression  to  what  is  in  their  minds.  At 
times  I  have  had  papers  sent  to  me,  traced  with  written  words 
precisely  like  manuscripts  in  the  world,  and  others  like  printed 
sheets  ;  and  I  was  able  to  read  them  in  the  same  way,  but  was 
allowed  to  get  from  them  only  an  idea  here  and  there ;  for  the 
reason  that  it  is  not  in  accordance  with  Divine  order  for  man  to 
be  taught  by  writings  from  heaven  ;  but  he  must  be  taught  by 
means  of  the  Word  only  ;  for  it  is  only  by  means  of  the  W(jrd 
that  there  is  communication  and  conjun6lion  of  heaven  with  the 
world,  thus  of  the  Lord  with  man.  That  papers  written  in 
heaven  were  seen  also  by  the  prophets  is  shown  in  Ezekiel, 

"  When  I  looked,  behold  a  hand  was  put  fnrth  by  a  spirit  unto  me,  and 
a  roll  of  a  book  was  therein  which  unrolled  in  my  sight  ;  it  was 
written  on  the  front  and  on  the  back"  (ii.  g,  to). 

And  in  yohn, 

"I  saw  upon  the  right  hand  of  Ilim  that  sat  on  the  throne  a  book 
written  within  and  on  the  back,  sealed  up  with  seven  seals" 
(Apoc.  V.  i). 

259.  The  existence  of  writings  in  heaven  is  a  provision  of 
the  Lord  for  the  sake  of  the  Word  ;  for  the  Word  in  its  essence 
is  Divine  truth,  and  from  it  is  all  heavenly  wisdom,  both  with 
men  and  with  angels  ;  for  the  Word  was  di(5i:ated  by  the  Lord, 
and  what  is  dictated  by  the  Lord  passes  through  all  the  heavens 
in  order  and  terminates  with  man.  Thereby  it  is  adapted  botli 
to  the  wisdom  of  angels  and  the  intelligence  of  men.  Thereby, 
too,  the  angels  have  a  Word,  and  read  it  the  same  as  men  do 
on  the  earth,  and  draw  from  it  their  do6trinals,  and  preach  from 
it  (n.  221).  It  is  the  same  Word;  but  its  natural  sense,  which 
is  the  sense  of  the  letter  with  us,  does  not  exist  in  heaven,  but 
only  the  spiritual  sense,  which  is  its  internal  sense.  What  this 
sense  is  can  be  seen  in  the  small  treatise  on  The  White  Horse 
spoken  of  in  the  Apocalypse. 

260.  A   little   paper   was   at  one  time  sent   to   me   from 


143  HEAVEN    AND    HELL. 

heaven,  on  which  a  few  words  were  written  in  Hebrew  letters, 
and  I  was  told  that  every  letter  involved  arcana  of  wisdom, 
and  that  these  arcana  were  contained  in  the  infleclions  and  curv- 
atures of  the  letters,  and  thus  also  in  the  sounds.  This  made 
clear  to  me  what  is  signified  by  these  words  of  the  Lord, 

"Verily  I  say  unto  you,  until  heaven  and  earth  pass  away,  one  iota  or 
one  tittle  shall  not  pass  away  from  the  law  "  {Matt.  v.  iS). 

That  the  Word  in  every  tittle  of  it  is  Divine  is  acknowledged 
in  the  church  ;  but  just  where  the  Divine  lies  hid  in  every  tittle 
has  not  been  known  heretofore,  and  therefore  shall  be  told.  In 
the  inmost  heaven  the  writing  consists  of  various  inflected  and 
circumfle6led  forms,  and  the  infle6lions  and  circumfle6lions  are 
in  accordance  with  the  form  of  heaven.  By  means  of  these  an- 
gels express  the  arcana  of  their  wisdom,  and  also  many  things 
that  they  are  unable  to  express  in  spoken  words ;  and  what  is 
wonderful,  the  angels  know  this  writing  without  training  or  a 
teacher,  it  being  implanted  in  them  like  their  speech  (see  n, 
236)  ;  and  for  this  reason  the  writing  is  heavenly  writing.  It  is 
implanted  because  all  extension  of  thoughts  and  afife6lions  and 
consequent  communication  of  intelligence  and  wisdom  of  the 
angels  proceeds  in  accordance  with  the  form  of  heaven  (n. 
201)  ;  and  for  the  same  reason  their  writing  flows  into  that  form. 
I  have  been  told  that  the  most  ancient  people  on  this  earth,  be- 
fore letters  were  invented,  had  such  writing ;  and  that  it  was 
translated  into  the  letters  of  the  Hebrew  language,  and  these 
letters  in  ancient  times  were  all  infle6fed,  and  none  of  them,  as 
at  present,  were  bounded  by  straight  lines.  Thus  it  is  that  in 
the  Word  Divine  things  and  the  arcana  of  heaven  are  contained 
even  in  its  iotas,  points,  and  tittles. 

261.  This  writing  in  characters  of  a  heavenly  form  is  in 
use  in  the  inmost  heaven,  the  angels  of  which  surpass  all 
others  in  wisdom.  By  means  of  these  chara6ters  they  express 
their  affe6lions,  from  which  thoughts  flow  and  follow  in  order  in 
accordance  with  the  subje6t  treated  of  Consequently  their 
writings,  which  I  have  been  permitted  to  see,  involve  arcana 
which  thought  cannot  exhaust.  But  these  writings  do  not  exist 
in  the  lower  heavens.  The  writings  there  resemble  the  writings 
in  the  world,  having  like  chara6ters,  and  yet  they  are  not  in- 
telligible to  man,  because  they  are  in  angelic  language ;  and  an- 
gelic language  has  nothing  in  common  with  human  languages 
(n.  237),  since  by  the  vowels  they  express  affe6lions,  and  by  the 


WRITIXt;.S    IN    HEAVEN.  I49 

consonants  the  ideas  of  thought  from  the  affe6lions,  and  by  the 
words  from  these  the  sense  of  the  matter  (see  above,  n.  236, 
241).  Moreover,  in  this  writing,  which  I  have  also  seen,  more 
is  involved  in  a  few  words  than  a  man  can  express  in  several 
pages.  In  this  way  they  have  the  Word  written  in  the  lower 
heavens ;  but  in  the  inmost  heaven  in  heavenly  characters. 

262.  It  is  a  notable  fa6l  that  the  writings  in  the  heavens 
flow  naturally  from  their  \-ery  thoughts,  and  this  so  easily  that 
the  thought  puts  itself  forth,  as  it  were,  and  the  hand  never 
hesitates  in  the  choice  of  a  word,  because  both  the  words  they 
speak  and  those  they  write  correspond  to  the  ideas  of  their 
thought ;    and  all  correspondence  is  natural   and    spontaneous. 

•  There  are  also  writings  in  the  heavens  that  exist  without  the  aid 
of  the  hand,  from  mere  correspondence  with  the  thoughts  ;  but 
these  are  not  permanent. 

263.  I  have  also  seen  writings  from  heaven  made  up  to 
mere  numbers  set  down  in  order  and  in  a  series,  just  as  in  writ- 
ings made  up  of  letters  and  words  ;  and  I  have  been  taught 
that  this  writing  is  from  the  inmost  heaven,  and  that  their 
heavenly  writing  (spoken  of  above,  n.  260,  261),  when  the 
thought  from  it  flows  down,  is  presented  to  the  angels  of  the 
lower  heavens  in  numbers,  and  that  this  numerical  writing  like- 
wise involves  arcana,  some  of  which  can  neither  be  compre- 
hended by  thought  nor  expressed  by  words.  For  all  numbers 
correspond,  and  have  a  meaning,  the  same  as  words  do,  in  ac- 
cordance with  the  correspondence ;'  yet  with  the  difference  that 
in  numbers  generals  are  involved,  and  in  words  particulars ;  and 
as  one  general  involves  innumerable  particulars,  so  more  arcana 
are  involved  in  numerical  writing  than  in  literal  writing.  From 
this  I  could  see  that  in  the  Word  numbers  as  well  as  words 
signify  things.  What  the  simple  numbers  signify,  as  2,  3,  4,  5, 
6,  7,  8,  9,  10,  12,  and  what  the  compound  numijers,  as  20,  30, 
50,  70,  100,  144,  1000,  10,000,  12,000,  and  others,  may  be  seen 


'  All  numbers  in  the  Word  sij^fiiify  things  (n.  482,  487,  647,  648,  755, 
813,  1963,  1988,  2075,  2252,  3252,  4264,  4670,  6175,  9488,  9659,  10217, 
10253). 

Shown  from  heaven  (n.  4495,  .5265). 

Composite  numbers  have  the  same  signification  as  the  simple  num- 
bers   from    which    tliey   result    by    multiplication    (n.  5291,  5335,  5708, 

7973)- 

The  most  ancient  people  possessed  heavenly  arcana  expressed  in 
numbers,    forming   a    kind    of    ccjniputation   of    states  of   the   church 

("•575)- 


150  HEAVEN    AND    HELL. 

in  the  Arcana  Caelcstia,  where  they  are  treated  of.  In  this 
writing  in  heaven  a  number  is  always  prefixed  on  which  those 
following  in  a  series  depend  as  on  their  subje6l  ;  and  that  num- 
ber is  as  it  were  an  index  to  the  matter  treated  of,  and  from  it 
is  the  determination  of  the  numbers  that  follow  the  particular 
point. 

264.  Those  who  know  nothing  about  heaven,  and  who  are 
unwilling  to  have  any  other  idea  of  it  than  as  of  something 
purely  atmospherical,  in  which  the  angels  fly  about  as  intellect- 
ual minds,  having  no  sense  of  hearing  or  seeing,  are  unable  to 
conceive  that  the  angels  have  speech  and  writing  ;  for  they  place 
the  existence  of  every  thing  real  in  what  is  material ;  and  yet 
the  writings  in  heaven  have  as  real  an  existence  as  those  in  the 
world,  and  the  angels  there  have  every  thing  that  is  useful  for 
life  and  useful  for  wisdom. 


XXX. 

The  Wisdom  of  the  Angels  of  Heaven. 

265.  The  nature  of  angelic  wisdom  can  scarcely  be  com- 
prehended, because  it  too  greatly  transcends  human  wisdom  to 
be  compared  with  it ;  and  whatever  is  thus  transcendent  does 
not  seem  to  be  any  thing.  Moreover,  some  truths  that  must 
enter  into  a  description  of  it  are  as  yet  unrecognized,  and  until 
these  are  recognized  they  exist  in  the  mind  as  shadows,  and 
thus  hide  the  thing  as  it  is  in  itself.  Nevertheless,  these  truths 
can  be  both  recognized  and  comprehended,  provided  the  mind 
takes  any  interest  in  them  ;  for  interest  carries  light  with  it  be- 
cause it  is  from  love ;  and  upon  those  who  love  the  things  per- 
taining to  Divine  and  heavenly  wisdom  light  shines  forth  from 
heaven  and  gives  enlightenment. 

266.  What  the  wisdom  of  the  angels  is  can  be  inferred 
from  the  fact  that  they  are  in  the  light  of  heaven,  and  the  light 
of  heaven  in  its  essence  is  Divine  truth  or  Divine  wisdom ;  and 
this  light  enlightens  at  the  same  time  their  inner  sight,  or  sight 
of  the  mind,  and  their  outer  sight,  or  sight  of  the  eyes.  (That 
the  light  of  heaven  is  Divine  truth  or  Divine  wisdom  may  be 


THE    WISDOM    OF    THE   AN(iELS    OI'    HEAVEN.  151 

seen' above,  n.  126-133.)  The  angels  are  also  in  heavenly  heat, 
which  in  its  essence  is  Divine  good  or  Divine  love,  and  from 
that  they  have  an  affec5tion  and  k)nging  to  become  wise.  (That 
the  heat  of  heaven  is  Divine  good  or  Divine  love  may  be  seen 
above,  n.  133-140.)  That  the  angels  are  in  wisdom,  even  to 
the  extent  that  they  may  be  called  wisdoms,  follows  from  the 
fadl  that  their  thoughts  and  affections  all  flow  in  accordance 
with  the  heavenly  form,  and  this  form  is  the  form  of  Divine 
wisdom  ;  also  that  their  interiors,  which  are  recipients  of  wis- 
dom, are  arranged  in  that  form.  (That  the  thoughts  and  affec- 
tions of  angels  flow  in  accordance  with  the  form  of  heaven,  and 
consequently  their  intelligence  and  wisdom,  may  be  seen  above, 
n.  201-212.)  [2.]  That  the  angels  have  supereminent  wisdom  is 
shown  by  the  fa6l  that  their  sj)eech  is  the  speech  of  wisdom, 
for  it  flows  dire6lly  and  spontaneously  from  thought,  and  their 
thought  from  their  affe6lion,  thus  their  speech  is  thought  from 
affection  in  outward  form  ;  consequently  there  is  nothing  to 
withdraw  them  from  the  Divine  influx,  and  nothing  from  with- 
out such  as  enters  into  the  speech  of  man  from  other  thoughts. 
(That  the  speech  of  angels  is  the  speech  of  their  thought  and 
affection  may  be  seen  above,  n.  234-245.)  That  the  angels 
have  such  wisdom  is  in  harmony  with  the  fa6l  that  all  things 
that  they  behold  with  their  eyes  and  perceive  by  their  senses 
agree  with  their  wisdom,  since  they  are  corres|)ondences  of  it, 
and  thus  the  objects  perceived  are  representative  forms  of  the 
things  that  constitute  their  wisdom.  (That  all  things  seen  in 
the  heavens  are  correspondences  with  the  interiors  of  angels 
and  representations  of  their  wisdom  may  be  seen  above,  n. 
170-182.)  [3.]  P\irthermore,  the  thoughts  of  angels  are  not 
limited  and  contracted  by  ideas  from  space  and  time,  as  human 
thoughts  are,  for  spaces  and  times  belong  to  nature,  and  the 
things  that  belong  to  nature  withdraw  the  mind  from  spiritual 
things,  and  deprive  intellectual  sight  of  its  proper  range.  (That 
the  ideas  of  angels  are  apart  from  time  and  space,  and  thus 
less  limited  than  human  ideas,  may  be  seen  above,  n.  162-169, 
and  1 91-199.)  Again,  the  thoughts  of  angels  are  neither 
brought  down  to  earthly  and  material  things,  nor  interrupted 
by  anxieties  about  the  necessities  of  life;  thus  they  are  not 
withdrawn  by  such  things  from  the  delights  of  wisdom,  as  the 
thoughts  of  men  in  the  world  are  ;  for  all  things  come  to  them 
gratuitously  from  the  Lord;  they  are  clothed  gratuitously,  are 
fed  gratuitously,  are  housed  gratuitously  (n.  181-190),  and  be- 


15- 


hp:aven  and  hell. 


sides  this  they  receive  delights  and  pleasures  in  the  degree  of 
their  reception  of  wisdom  from  the  Lord.  These  things  have 
been  said  to  make  clear  why  it  is  that  angels  have  so  great 
wisdom.' 

267.  Angels  are  capable  of  receiving  such  wisdom  because 
their  interiors  are  open;  and  wisdom,  like  every  other  perfe6lion, 
increases  towards  the  interiors,  thus  to  the  extent  that  interiors 
are  opened.'  In  every  angel  there  are  three  degrees  of  life, 
corresponding  to  the  three  heavens  (see  n.  29-40) — those  in 
whom  the  first  degree  has  been  opened  are  in  the  first  or  out- 
most heaven ;  those  in  whom  the  second  degree  has  been 
opened  are  in  the  second  or  middle  heaven  ;  and  those  in  whom 
the  third  degree  has  been  opened  are  in  the  third  or  inmost 
heav^en.  The  wisdom  of  angels  in  the  heavens  is  in  accord 
with  these  degrees.  Therefore  the  wisdom  of  the  angels  of 
the  inmost  heaven  immeasurably  surpasses  the  wisdom  of 
angels  of  the  middle  heaven,  and  the  wisdom  of  these  im- 
measurably surpasses  the  wisdom  of  angels  of  the  outmost 
heaven  (see  above,  n.  209,  210;  and  what  degrees  are,  n.  38). 
There  are  such  differences  because  the  higher  degree  consists 
of  particulars,  and  the  lower  degree  of  generals,  and  generals 
are  containants  of  particulars.  Particulars  compared  with  gen- 
erals are  thousands  or  myriads  to  one  ;  and  such  is  the  wisdom 
of  the  angels  of  a  higher  heaven  compared  with  the  wisdom 
of  the  angels  of  a  lower  heaven.  In  like  manner  the  wisdom  of 
the  latter  surpasses  the  wisdom  of  man,  for  man  is  in  a  bodily 
state  and  in  those  things  that  belong  to  the  bodily  senses,  and 
such  things  belong  to  the  lowest  degree.  This  makes  clear 
what  kind  of  wisdom  those  possess  who  think  from  things  of 


'  The  wisdom  of  angels,  that  it  is  incomprehensible  and  ineffable 
(n.  2795,  2796,  2802,  3314,  3404,  3405,  9094,  9176). 

^  So  far  as  man  is  raised  up  from  outward  towards  inward  things  he 
comes  into  light,  that  is,  into  intelHgence  (n.  6183,  6313). 

There  is  an  aflual  elevation  (n.  7816,  10330). 

Elevation  from  outward  to  inward  things  is  like  elevation  out  of  a 
mist  into  light  (n.  4598). 

As  outer  things  in  man  are  farther  removed  from  the  Divine  they 
are  relatively  obscure  (n.  6451). 

Likewise  relatively  confused  (n.  996,  3855). 

Inner  things  are  more  perfeft  because  they  are  nearer  to  the  Divine 
(n.  5146,  5147).  ,      .    ,  . 

In  wliat  is  internal  there  are  thousands  and  thousands  of  things  that 
appear  in  what  is  external  as  one  general  thing  (n.  5707). 

Consecjuently  as  thought  and  perception  are  more  interior  they  are 
clearer  (n.  5920). 


THE  WISDOM  C)l  THE  ANGELS  OE  HEAVEN. 


^03 


sense,  tliat  is,  who  are  called  sensual  men,  namely,  that  they 
have  no  wisdom,  l)ut  merely  knowledge.'  But  it  is  otherwise 
with  men  whose  thoughts  are  raised  above  the  things  ol  sense, 
and  especially  with  those  whose  interiors  have  been  opened 
even  into  the  light  of  heaven. 

268.  It  can  be  seen  how  great  the  wisdom  of  angels  is  from 
the  facl;  that  in  the  heavens  there  is  a  communication  of  all 
things;  intelligence  and  wisdom  are  communicated  from  one  to 
another,  and  heaven  is  a  common  sharing  of  all  goods ;  and 
this  for  the  reason  that  heavenly  love  wishes  what  is  its  own  to 
be  another's  ;  consequently  no  one  in  heaven  perceives  his  own 
good  in  himself  to  be  good  unless  it  is  also  in  another  ;  and 
this  is  the  source  of  the  happiness  of  heaven.  This  the  angels 
derive  from  the  Lord,  for  such  is  His  Divine  love.  That  such 
a  communication  of  all  things  exists  in  the  heavens  it  has  been 
permitted  me  to  know  by  experience.  Certain  simple  spirits 
were  taken  up  into  heaven,  and  when  there  they  entered  into 
angelic  wisdom,  and  then  understood  things  that  they  were 
never  before  able  to  comprehend,  and  spoke  things  that  they 
were  unable  to  utter  in  their  former  state. 

269.  The  wisdom  of  the  angels  is  indescribable  in  words ; 
it  can  only  be  illustrated  by  some  general  things.  Angels  can 
exjiress  in  a  single  word  what  a  man  cannot  express  in  a  thou- 
sand words.  Again,  a  single  angelic  word  contains  innumerable 
things   that  cannot  be  expressed  in   the  words  of  human  lan- 

'  The  sensual  is  the  outmost  of  man's  life  adherins^  to  and  inherin,a; 
in  his  bodily  part  (n.  5077,  5767,  9212,  9216,  9331,  9730). 

He  is  called  a  sensual  man  who  judges  all  thinj::s  and  draws  all  his 
conclusions  from  the  bodily  senses,  and  believes  nothing  except  what 
he  sees  with  his  eyes  and  touclies  witli  his  hands  (n.  5094,  7693). 

Such  a  man  thinks  in  externals,  and  not  interiorly  in  himself  (n. 
5089,  5094,  6564,  7693). 

His  interiors  are  so  closed  up  that  he  sees  nothing;-  of  spiritual  truth 
in  them  (n.  6564,  6844,  6845). 

In  a  word,  he  is  in  fj;ross  natural  li^ht,  and  thus  perceives  nolhinj;  that 
is  from  the  lij^^ht  of  heaven  (n.  6201,  6310,  6564,  659K,  6612,  6614,  6622, 
6624,  6844,  6845). 

Interiorly  he  is  antagonistic  to  the  things  of  heaven  and  the  church 
(n.  6201,  6316,  6844,  6845,  6948,  6949). 

Tile  learned  who  have  confirmed  themselves  against  the  truths  of  the 
church  come  to  be  such  (n.  6316). 

Sensual  men  are  more  cunning  and  malicious  than  others  (n.  7693, 
10236). 

They  reason  keenly  and  cunningly,  but  from  the  bodily  memory,  in 
which  they  place  all  intelligence  ( n.  195,  196,  5700,  10236). 

But  they  reason  from  the  fallacies  of  the  senses  (n.  5084,  6948,  6949, 
7693). 


154  HEAVEN    AND    HELL. 

guage ;  for  in  each  of  the  things  uttered  by  angels  there  are 
arcana  of  wisdom  in  continuous  conne6lion  that  human  know- 
ledges never  reach.  Again,  what  the  angels  fail  to  express  in 
the  words  of  their  speech  they  make  up  by  the  tone,  in  which 
there  is  an  affe6lion  for  the  things  in  their  order ;  for  (as  has 
been  said  above,  n.  236,  241)  tones  give  expression  to  affedions, 
as  words  give  expression  to  ideas  of  thought  from  the  affec- 
tions ;  and  for  this  reason  the  things  heard  in  heaven  are  said 
to  be  ineffable.  So,  too,  the  angels  are  able  to  give  utterance 
in  a  few  words  to  every  least  thing  in  an  entire  volume,  and 
give  to  every  word  meanings  that  elevate  the  mind  to  interior 
wisdom  ;  for  their  speech  is  such  as  to  be  in  accord  with  their 
affedlions,  and  each  word  is  in  accord  with  their  ideas  ;  and 
their  words  are  varied  in  infinite  ways  in  accord  with  the  series 
of  things  embraced  in  the  thought.  [2.]  Still  again,  the  interior 
ano^els  are  able  to  recog^nize  from  the  tone  and  from  a  few  words 
the  entire  life  of  one  speaking  ;  for  from  the  tone  as  varied  by 
the  ideas  in  the  words  they  perceive  his  ruling  love  upon  which, 
as  it  were,  every  particular  of  his  life  is  inscribed.'  All  this 
makes  clear  the  nature  of  angelic  wisdom.  In  comparison  with 
human  wisdom  it  is  as  a  myriad  to  one,  or  as  the  moving  forces 
of  the  whole  body,  which  are  numberless,  to  the  a6livities  from 
them  which  appear  to  human  sense  as  a  single  thing,  or  as  the 
thousand  particulars  of  an  obje6l  seen  under  a  perfect  microscope 
to  the  one  obscure  thing  seen  by  the  naked  eye.  [3.]  Let  me 
illustrate  the  subje6l  by  an  example.  An  angel  from  his  wisdom 
was  describing  regeneration,  and  brought  forward  arcana  re- 
specting it  in  their  order  even  to  some  hundreds,  filling  each  of 
them  with  ideas  in  which  there  were  interior  arcana,  and  this 
from  beginning  to  end  ;  for  he  explained  how  the  spiritual  man 
is  conceived  anew,  is  carried  as  it   were  in  the  womb,  is  born. 


'  That  which  universally  rules  or  is  dominant  in  man  is  in  every  par- 
ticular of  his  life,  thus  in  each  thing  and  ail  things  of  his  thought  and 
affection  (n.  4459,  5949,  6159,  6571,  7648,  8067,  8853-8858). 

A  man  is  such  as  his  ruling  love  is  (n.  917,  1040,  8S58)  ;  illustrated  by 
examples  (n.  S854,  8857). 

That  which  rules  universally  constitutes  the  life  of  the  spirit  of  man 
n.  7648). 

It  is  his  very  will,  his  very  love,  and  the  end  of  his  life,  since  that 
which  a  man  wills  he  loves,  and  that  which  he  loves  he  has  as  an  end 
(n. 1317,  1568,  1571,  1909,  3796,  5949,  6936). 

Therefore  man  is  such  as  his  will  is,  or  such  as  his  ruhng  love  is,  or 
such  as  the  end  of  his  life  is  (n.  1568,  1571,  3570,  4054,  6571,  6935,  6938, 
8856,  10076,  10109,  loiio,  10284). 


THK    WISDOM    OF    THE   ANGELS   OF    HEAVEN.  155 

grows  up,  and  is  gradually  perfeded.  He  said  that  the  num- 
ber of  arcana  could  be  increased  even  to  thousands,  and  that 
those  told  were  only  about  the  regeneration  of  the  external 
man,  while  there  were  numberless  more  about  the  regeneration 
of  the  internal  man.  From  these  and  other  like  things  heard 
from  the  angels  it  lias  been  made  clear  to  me  how  great  is  their 
wisdom,  and  how  great  in  comparison  is  the  ignorance  of  man, 
who  scarcely  knows  wliat  regeneration  is,  and  is  ignorant  of 
every  least  step  of  the  process  when  he  is  being  regenerated. 

270*  The  wisdom  of  the  angels  of  the  third  or  inmost  heav- 
en shall  now  be  described,  and  also  how  far  it  surpasses  the  wis- 
dom of  the  angels  of  the  first  or  outmost  heaven.  The  wisdom 
of  the  angels  of  the  third  or  inmost  heaven  is  incomprehensible 
even  to  those  who  are  in  the  outmost  heaven,  for  the  reason  that 
the  interiors  of  the  angels  of  the  third  heaven  have  been  opened 
to  the  third  degree,  while  the  interiors  of  angels  of  the  first  heav- 
en have  been  openetl  only  to  the  first  degree ;  and  all  wisdom 
increases  towards  interiors  and  is  perfected  as  these  are  opened 
(n.  208,  267).  [2.]  Because  the  interiors  of  the  angels  of  the 
third  or  inmost  heaven  have  been  opened  to  the  third  degree, 
Divine  truths  are  as  it  were  inscribed  on  them ;  for  the  interiors 
of  the  third  degree  are  more  fully  in  the  form  of  heaven  than  the 
interiors  of  the  second  and  first  degrees,  and  the  form  of  heaven 
is  from  the  Divine  truth,  thus  in  accord  with  the  Divine  wisdom, 
and  this  is  why  the  truth  is  seemingly  inscribed  on  those  an- 
gels, or  seemingly  instinctive  or  inborn  in  them.  Therefore  as 
soon  as  the  angels  hear  genuine  Divine  truths  they  instandy  ac- 
knowledge and  percei\'e  them,  and  afterwards  see  them  as  it 
were  inwardly  in  themselves.  As  the  angels  of  that  heaven  are 
such  they  never  reason  about  Divine  truths,  still  less  do  they 
dispute  about  any  truth  whether  it  is  true  or  not ;  nor  do  they 
know  what  it  is  to  believe  or  to  have  f  lith.  They  say,  "  What 
is  faith?  for  I  perceive  and  see  that  a  thing  is  so."  This  they 
illustrate  by  comparisons ;  for  example,  that  it  would  be  as 
when  any  one  with  a  companion,  seeing  a  house  and  the  various 
things  in  it  and  around  it,  should  sav  to  his  companion  that  he 
ought  to  believe  that  these  things  exist,  and  that  they  are  such 
as  he  sees  them  to  be ;  or  seeing  a  garden  and  trees  and  fruit 
in  it,  should  say  to  his  companion  that  he  ought  to  have  faith 
that  there  is  a  garden  and  trees  and  fruits,  when  he  is  seeing 
them  clearly  with  his  eyes.  For  this  reason  these  angels  never 
mention  faith,  and  have  no  idea  of  what  it  is ;  neither  do  they 


156  HEAVEN    AND    HELL. 

reason  about  Divine  truths,  still  less  do  they  dispute  about  any 
truth  whether  it  is  true  or  not.'  [3.]  But  the  angels  of  the  first 
or  outmost  heaven  do  not  have  Divine  truths  thus  inscribed  on 
their  interiors,  because  to  them  only  the  first  degree  of  life  is 
opened ;  therefore  they  reason  about  truths,  and  those  who 
reason  see  almost  nothing  beyond  the  fa(5l  of  the  matter  about 
which  they  are  reasoning,  or  go  no  farther  beyond  the  subject 
than  to  confirm  it  by  certain  considerations,  and  having  con- 
firmed it  they  say  that  it  must  be  a  matter  of  faith  and  must  be 
believed.  [4.1  I  have  talked  with  angels  about  this,  and  they 
said  that  the  difference  between  the  wisdom  of  the  angels  of  the 
third  heaven  and  the  wisdom  of  the  angels  of  the  first  heaven 
is  like  that  between  what  is  clear  and  what  is  obscure ;  and  the 
former  they  compared  to  a  magnificent  palace  full  of  all  things 
for  use,  surrounded  on  all  sides  by  parks,  with  magnificent 
things  of  many  kinds  round  about  them  ;  and  as  these  angels 
are  in  the  truths  of  wisdom  they  can  enter  into  the  palace  and 
behold  all  things,  and  wander  about  in  the  parks  in  every 
dire6lion  and  find  delight  in  it  all.  But  it  is  not  so  with  those 
who  reason  about  truths,  especially  with  those  who  dispute 
about  them,  as  such  do  not  see  truths  from  the  light  of  truth, 
but  accept  truths  either  from  others  or  from  the  sense  of  the 
letter  of  the  Word,  which  they  do  not  interiorly  understand, 
declaring  that  truths  must  be  believed,  or  that  one  must  have 
faith  in  them  ;  and  they  are  then  unwilling  to  have  any  interior 
sight  admitted.  The  angels  said  that  such  are  unable  to  reach 
the  first  threshhold  of  the  palace  of  wisdom,  still  less  to  enter 
into  it  and  wander  about  in  its  grounds,  for  they  stop  at  the  first 
step.  It  is  not  so  with  those  that  are  in  truths  themselves ; 
nothing  impedes  these  from  going  on  and  progressing  without 
limit,  for  the  truths  they  see  lead  them  wherever  they  go,  and 
into  wide  fields,  for  every  truth  has  infinite  extension  and  is 
in  conjunction  with  manifold  others.  [5.]  They  said  still  further 
that  the   wisdom  of  the   angels   of  the  inmost  heaven  consists 


'  The  celestial  angels  know  innumerable  things,  and  are  immeasur- 
ably wiser  than  the  spiritual  angels  (n.  2718). 

The  celestial  angels  do  not  think  and  talk  from  faith,  as  the  spiritual 
angels  do,  for  they  have  from  the  Lord  a  perception  of  all  things  that 
constitute  faith  (n.  202,  597,  607,  784,  1121,  13S4,  1442,  1898,  1919,  76S0, 
7877,8780,9277,  10336). 

In  regard  to  the  truths  of  faith  they  say  only  "Yea,  yea,  or  Nay, 
nay,"  while  the  spiritual  angels  reason  about  whether  a  thing  is  true  (n. 
2715,  3246,  4448,  9166,  10786,  where  the  Lord's  words,  "Let  your  dis- 
course be  Yea,  yea,  Nay,  nay"  {Matt.  v.  37),  are  explained). 


THE    WISDOM    OF    THE    ANCiEI.S    m"    HEAVEN.  I57 

principally  in  this,  that  they  see  Divine  and  heavenly  things  in 
every  single  objed,  and  wonderful  things  in  a  series  of  many 
objedls ;  for  every  thing  that  appears  before  their  eyes  is  a  cor- 
respondent ;  as  when  they  see  palaces  and  gardens  their  view 
does  not  stop  at  the  thing  that  is  before  their  eyes,  but  they  see 
the  interior  things  from  which  it  springs,  that  is,  to  which  it 
corresponds,  and  this  with  all  variety  in  accordance  with  the 
aspe6t  of  the  obje6ts  ;  thus  they  see  innumerable  things  at  the 
same  time  in  their  order  and  conne6lion  ;  and  this  so  fills  their 
minds  with  delight  that  they  seem  to  be  carried  away  from 
themselves.  That  all  things  that  are  seen  in  the  heavens  corre- 
spond to  the  Divine  things  that  are  in  the  angels  from  the  Lord 
may  be  seen  above  (n.  170-176). 

271.  Such  are  the  angels  of  the  third  heaven  because  they 
are  in  love  to  the  Lord,  and  that  love  opens  the  interiors  of  the 
mind  to  the  third  degree,  and  is  a  receptacle  of  all  things  of 
wisdom.  It  must  be  understood  also  that  the  angels  of  the  in- 
most heaven  are  still  being  continually  perfe6led  in  wisdom,, 
and  this  differently  from  the  angels  of  the  outmost  heaven. 
The  angels  of  the  inmost  heaven  do  not  store  up  Divine  truths 
in  the  memory  and  thus  make  out  of  them  a  kind  of  science ; 
but  as  soon  as  they  hear  them  they  perceive  them  and  apply 
them  to  the  life.  P"or  this  reason  Divine  truths  are  as  permanent 
with  them  as  if  they  were  inscribed  on  them,  for  what  is  com- 
mitted to  the  life  is  as  something  contained  in  it.  But  it  is  not 
so  with  the  angels  of  the  outmost  heaven.  These  first  store  up 
Divine  truths  in  the  memory  and  stow  them  away  as  knowledge, 
and  draw  them  out  therefrom  to  perfe6l  their  understanding  by 
them,  and  will  them  and  apply  them  to  the  life,  but  with  no  in- 
terior perception  whether  they  are  truths  ;  and  in  consequence 
they  are  in  comparative  obscurity.  It  is  a  notable  fa6l  that  the 
angels  of  the  third  heaven  are  perfe6led  in  wisdom  by  hearing 
and  not  by  seeing.  What  they  hear  from  preachings  does  not 
enter  into  their  memory,  but  enters  dire6lly  into  their  percep- 
tion and  will,  and  comes  to  be  a  matter  of  life ;  but  what  they 
see  with  their  eyes  does  enter  into  their  memory,  and  they 
reason  and  talk  about  it ;  which  shows  how  with  them  the  way 
of  hearing  is  the  way  of  wisdom.  This,  too,  is  from  corre- 
spondence, for  the  ear  corresponds  to  obedience,  and  obedience 
belongs  to  the  life ;  while  the  eye  corresponds  to  intelligence} 
and  intelligence  is  a  matter  of  do6lrine.'     The  state  of  these  an- 


Of  the  correspondence;  of  the  ear  and  of  hearinj^  (n.  4652-4660). 


158  HEAVEN    AND    HELL. 

gels  is  described  in  different  parts  of  the  Word,  as  in   Jeremiah 

'*  I  will  put  My  law  in  their  mind,  and  write  it  on  their  heart They 

shall  teach  no  more  every  one  his  friend  and  every  one  his 
brother,  saying,  Know  ye  Jehovah  ;  for  they  shall  all  know  Me, 
from  the  least  of  them  even  unto  the  greatest  of  them "  (xxxi. 
33,  34). 

And  in  Matthew, 

"Your  discourse  shall  be  Yea,  yea.  Nay,  nay  ;  what  is  more  than  these 
is  from  evil"  (v.  37). 

"What  is  more  than  these  is  from  evil"  because  it  is  not  from 
the  Lord ;  and  inasmuch  as  the  angels  of  the  third  heaven  are 
in  love  to  the  Lord  the  truths  that  are  in  them  are  from  the 
Lord.  In  that  heaven  love  to  the  Lord  is  willing  and  doing 
Divine  truth,  for  Divine  truth  is  the  Lord  in  heaven. 

272.  There  is  a  still  further  reason,  and  this  is  in  heaven 
the  primary  reason,  why  the  angels  are  able  to  receive  so  great 
wisdom,  namely,  that  they  are  without  the  love  of  self;  for  to 
the  extent  that  any  one  is  without  the  love  of  self  he  has  the 
capacity  to  be  wise  in  Divine  things.  It  is  that  love  that  closes 
up  the  interiors  against  the  Lord  and  heaven,  and  opens  the 
exteriors  and  turns  them  to  self;  and  in  consequence  all  in 
whom  that  love  rules  are  in  thick  darkness  in  respect  to  the 
things  of  heaven,  however  much  light  they  may  have  in  worldly 
matters.  The  angels,  on  the  other  hand,  are  in  the  light  of 
wisdom  because  they  are  without  the  love  of  self,  for  the 
heavenly  loves  in  which  they  are,  which  are  love  to  the  Lord 
and  love  towards  the  neighbor,  open  the  interiors,  because  these 
loves  are  from  the  Lord  and  the  Lord  Himself  is  in  them. 
(That  these  loves  constitute  heaven  in  general,  and  form  heaven 
in  each  one  in  particular,  may  be  seen  above,  n.  13-19.)  As 
hea\-enly  loves  open  the  interiors  to  the  Lord  so  all  angels  turn 
their  faces  towards  the  Lord  (n.  142)  ;  because  in  the  spiritual 
world  the  love  turns  the  interiors  of  every  one  to  itself,  and 
whichever  way  it  turns  the  interiors  it  also  turns  the  face,  since 
the  face  there  makes  one  with  the  interiors,  of  which  it  is  the 
outward  form.  Because  the  love  turns  the  interiors  and  the  face 
to  itself,  it  also  conjoins  itself  to  them  (love  being  spiritual  con- 

The  ear  corresponds  to  and  therefore  signifies  perception  and  obedi- 
ence (n.  2542,  3869,  4653,  5017,  7216,8361,  9311,  9397,  10061). 

The  ear  signifies  the  reception  of  truths  (n.  5471,  5475,  9926). 

The  correspondence  of  the  eye  and  its  sight  (n.  4403-4421,  4523-4534) ; 
from  which  the  sight  of  the  eye  signifies  the  intelligence  that  belongs  to 
faith,  and  also  faith  (n.  2701,4410,  4526,  6923,9051,  10569). 


INNOCENCIi    OF    ANGHl.S    IN    H1:AV1:N.  159 

junclion),  and  shares  its  own  with  them.  From  that  turning 
and  consequent  conjun6lion  and  sharing  the  angels  have  their 
wisdom.  That  all  conjunction  and  all  turning  in  the  spiritual 
world  are  in  accord  may  be  seen  above  (n.  255). 

273*  Although  the  angels  are  unceasingly  perfe6ted  in 
wisdom,'  their  wisdom,  even  to  eternity,  cannot  become  so  per- 
{e6i  that  there  can  be  any  ratio  between  it  and  the  Lord's  Di- 
vine wisdom  ;  for  the  Lord's  Divine  wisdom  is  infinite  and  the 
wisdom  of  angels  finite  ;  and  between  what  is  infinite  and  what 
is  finite  no  ratio  is  possible. 

274*  As  it  is  wisdom  that  makes  the  angels  perfect  and 
constitutes  their  life,  and  as  heaven  with  its  good  things  flows 
into  every  one  in  the  measure  of  his  wisdom,  so  all  in  heaven 
desire  and  hunger  for  wisdom  much  as  a  hungry  man  hungers 
for  food.  So,  too,  knowledge,  intelligence,  and  wisdom  are 
spiritual  nutriment,  as  food  is  natural  nutriment ;  and  the  one 
corresponds  to  the  other. 

275.  The  angels  in  the  same  heaven,  or  in  the  same  soci- 
ety of  heaven,  are  not  all  in  like  wisdom  ;  their  wisdom  differs. 
Those  at  the  centre  are  in  the  greatest  wisdom,  and  those  round 
about  even  to  the  borders  are  in  less  wisdom.  The  decrease 
of  wisdom  in  accord  with  the  distance  from  the  centre  is  like 
the  decrease  of  light  verging  to  shade  (see  n.  43  and  128). 
Their  light  is  in  the  same  degree  as  their  wisdom,  since  the 
light  of  heaven  is  the  Divine  wisdom,  and  every  one  is  in  light 
in  the  measure  of  his  reception  of  wisdom.  Respedling  the 
light  of  heaven  and  the  different  kinds  of  reception  of  it  see 
above  (n.  126-132). 


XXXL 

The  state  of  Innocence  of  Angels  in  Heaven. 

276.  What  innocence  is  and  its  nature  few  in  the  world 
know,  and  those  who  are  in  evil  know  nothing  about  it.  It  is, 
indeed,  visible  to  the  eyes,  as  seen  in  the  face,  speech,  and 
movements,  particularly  of  children  ;  and  yet  what  innocence  is, 
and  especially  that    it  is  that  in  which  heaven  is  stored  up  in 

'  Angels  are  perfedud  to  eternity  (11.  480,3,  6648). 


l6o  HEAVEN    AND    HELL. 

man  is  thus  far  unknown.  In  making  this  known  let  us  pro- 
ceed in  order,  and  consider  first  the  innocence  of  childhood, 
then  the  innocence  of  wisdom,  and  lastly  the  state  of  heaven  in 
regard  to  innocence. 

277.  The  innocence  of  childhood  or  of  children  is  not  gen- 
uine innocence,  for  it  is  innocence  not  in  internal  form  but  in  ex- 
ternal form.  Nevertheless  one  may  learn  from  it  what  inno- 
cence is,  since  it  shines  forth  from  the  face  of  children  and  from 
some  of  their  movements  and  from  their  first  speech,  and  atfe6ts 
those  about  them.  It  can  be  seen  that  children  have  no  internal 
thought,  for  they  do  not  yet  know  what  is  good  and  what  is  evil, 
or  what  is  true  and  what  is  false,  of  which  such  thought  consists. 
[2.1  Consequently  they  have  no  prudence  of  their  own,  no  pur- 
pose or  deliberation,  thus  no  end  that  looks  to  evil ;  neither 
have  they  anything  of  their  own  acquired  from  love  of  self  and 
the  world ;  they  do  not  attribute  anything  to  themselves,  regard- 
ing all  that  they  have  as  received  from  their  parents ;  they  are 
content  with  the  (ew  and  paltry  things  presented  to  them,  and  find 
delight  in  them  ;  they  have  no  solicitude  about  food  and  cloth- 
ing, and  none  about  the  future ;  they  do  not  look  to  the  world 
and  covet  many  things  from  it;  they  love  their  parents  and 
nurses  and  their  child  companions  with  whom  they  play  in  inno- 
cence ;  they  suffer  themselves  to  be  led ;  they  give  heed  and 
obey.  [3.]  And  being  in  this  state  they  receive  everything  as  a 
matter  of  life ;  and  therefore,  without  knowing  why,  they  have 
becoming  manners,  and  also  learn  to  talk,  and  have  the  begin- 
ning of  memory  and  thought,  their  state  of  innocence  serving  as 
a  medium  whereby  these  things  are  received  and  implanted.  But 
this  innocence,  as  has  been  said  above,  is  external,  because  it 
belongs  to  the  body  alone,  and  not  to  the  mind  ;'  for  their 
minds  are  not  yet  formed,  the  mind  being  understanding  and 
will  and  thought  and  affedlion  therefrom.  [4.]  I  have  been 
told  from  heaven  that  children  are  specially  under  the  Lord's 
auspices,  and  that  they  receive  influx  from  the  inmost  heaven, 

'  The  innocence  of  children  is  not  true  innocence,  but  true  inno- 
cence has  its  abode  in  wisdom  (n.  1616,  2305,  2306,  3494,  4563,  4797,  5608, 
9301,  10021). 

The  good  of  children  is  not  spiritual  good,  but  it  becomes  such  by 
the  implantation  of  truth  (n.  3504). 

Nevertheless  the  good  of  children  is  a  medium  whereby  intelligence 
is  implanted  (n.  1616,  3183,  9301,  loiio). 

Without  the  good  of  innocence  in  childhood  man  would  be  a  wild 
beast  (n.  3494). 

Whatever  the  mind  is  imbued  with  in  childhood  appears  natural  (n. 
3494)- 


;nnocen"CE  of  anc.kls  in  hkaven.  i6i 

where  there  is  a  state  of  innocence  ;  that  this  influx  passes 
through  their  interiors,  and  that  in  its  passing  through,  their 
interiors  are  alite(::ted  purely  by  the  innocence  ;  and  for  this  rea- 
son innocence  is  shown  in  their  faces  and  in  some  of  their 
movements  and  becomes  evident ;  and  that  it  is  this  innocence 
by  which  parents  are  inmostly  atfedled,  and  that  gives  rise  to 
the  love  that  is  called  storge. 

278*  The  innocence  of  wisdom  is  genuine  innocence,  be- 
cause it  is  internal,  for  it  belongs  to  the  mind  itself,  that  is,  to 
the  will  itself  and  to  its  understanding.  And  when  there  is  in- 
nocence in  these  there  is  also  wisdom,  for  wisdom  also  belongs 
to  the  will  and  understanding.  This  is  why  it  is  said  in  heaven 
that  innocence  has  its  abode  in  wisdom,  and  that  an  angel  has 
just  as  much  of  innocence  as  he  has  of  wisdom.  This  is  con- 
firmed by  the  fa6l  that  those  who  are  in  a  state  of  innocence 
attribute  nothing  of  good  to  themselves,  but  regard  all  things 
as  received  and  ascribe  them  to  the  Lord  ;  that  they  wish  to  be 
led  by  Him  and  not  by  themselves  ;  that  they  love  every  thing 
that  is  good  and  hnd  delight  in  every  thing  that  is  true,  be- 
cause they  know  and  perceive  that  loving  what  is  good,  that  is, 
willing  and  doing  it,  is  loving  the  Lord,  and  loving  truth  is 
loving  the  neighbor;  that  they  live  contented  with  their  own, 
whether  it  be  little  or  much,  because  they  know  that  they  re- 
ceive just  as  much  as  is  good  for  them — those  receiving  little  for 
whom  a  little  is  useful,  and  those  receiving  much  for  whom 
much  is  useful ;  also  they  recognize  that  they  do  not  themselves 
know  what  is  good  for  them,  the  Lord  alone  knowing  this, 
who  looks  in  all  things  that  He  provides  to  what  is  eternal. 
12.]  Neither  are  they  anxious  about  the  future;  anxiety  about 
the  future  they  call  care  for  the  morrow,  which  they  define  as 
grief  on  account  of  losing  or  not  receiving  things  that  are  not 
necessary  for  the  uses  of  life.  With  companions  they  never  a61; 
from  ends  that  look  to  evil,  but  from  what  is  good,  just,  and 
sincere.  A6ling  from  evil  ends  they  call  cunning,  which  they 
shun  as  the  poison  of  a  serpent,  since  it  is  wholly  antagonistic 
to  innocence.  As  they  love  nothing  so  much  as  to  be  led  of 
the  Lord,  attributing  all  things  they  receive  to  Him,  they  are 
kept  apart  from  what  is  their  own  {proprium) ;  and  to  the  extent 
that  they  are  kept  apart  from  what  is  their  own  the  Lord  flows 
into  them  ;  and  in  consequence  of  this  whatever  they  hear  from 
the  Lord,  whether  through  the  Word  or  by  means  of  preaching, 
they  do  not  store  up  in  the  memory,  but  instantly  obey  it,  that 
is,  will  it  and  do  it,  their  will  being  itself  their  memory.  These 
for  the  most  part  outwardly  appear  simple,  but  inwardly  they  are 
wise  and  prudent.     These  are  meant  by  the  Lord  in  the  words, 


l62  HEAVEN    AND    HELL. 

"  Be  ye  prudent  as  serpents  and  simple  as  doves  "  {Matt.  x.  i6). 

Such  is  the  innocence  that  is  called  the  innocence  of  wisdom. 
[3.]  Because  innocence  attributes  nothing  of  good  to  itself,  but 
ascribes  all  good  to  the  Lord,  and  because  it  thus  loves  to  be 
led  by  the  Lord,  and  is  the  source  of  the  reception  of  all  good 
and  truth,  from  which  wisdom  comes, — because  of  this  man  is 
so  created  as  to  be  during  his  childhood  in  external  innocence, 
and  when  he  becomes  old  in  internal  innocence,  to  the  end  that 
he  may  come  by  means  of  the  former  into  the  latter,  and  from 
the  latter  return  into  the  former.  For  the  same  reason  when  a 
man  becomes  old  he  dwindles  in  body  and  becomes  again  like 
a  child,  but  like  a  wise  child,  that  is,  an  angel,  for  an  angel  is 
a  wise  child  in  an  eminent  sense.  This  is  why  in  the  Word, 
"a  little  child"  signifies  one  who  is  innocent,  and  "an  old  man" 
signifies  one  who  is  wise  in  whom  is  innocence.' 

279.  The  same  is  true  of  e\'ery  one  who  is  being  regener- 
ated. Regeneration,  as  regards  the  spiritual  man,  is  re-birth. 
Man  is  first  introduced  into  the  innocence  of  childhood,  which 
consists  in  knowing  what  is  true  and  doing  what  is  good  from 
the  Lord  and  not  at  all  from  oneself,  and  in  desiring  and  seek- 
ing truth  only  because  it  is  truth,  and  good  only  because  it  is 
good.  As  man  afterwards  advances  in  age  good  and  truth  are 
given  him  by  the  Lord.  At  first  he  is  led  into  a  knowledge  of 
them,  then  from  knowledge  into  intelligence,  and  finally  from 
intelligence  into  wisdom,  innocence  always  accompanying, 
which  consists,  as  has  been  said,  in  his  knowing  nothing  of  truth 
and  doing  nothing  of  good  from  himself  but  only  from  the 
Lord.  Without  such  a  belief  and  such  a  perception  of  it  no 
one  can  receive  any  thing  of  heaven.  Therein  does  the  inno- 
cence of  wisdom  chiefly  consist. 

280*  As  innocence  consists  in  being  led  by  the  Lord  and 
not  by  self,  so  all  who  are  in  heaven  are  in  innocence ;  for  all 
who  are  there  love  to  be  led  by  the  Lord,  knowing  that  to 
lead  themselves  is  to  be  led  by  what  is  their  own,  and  what  is 
one's  own  is  loving  oneself,  he  that  loves  himself  not  permitting 
himself  to  be  led  by  any  one  else.  Therefore,  so  far  as  an  an- 
gel is  in  innocence  he  is  in  heaven,  in  other  words,  is  in  Divine 
good  and  Divine  truth,  for  to  be  in  these  is  to  be  in  heaven. 

'  In  the  Word  "little  children"  signify  innocence  (n.  5608);  likewise 
"sucklings"  (n.  3183). 

An  "old  man"  signifies  one  who  is  wise,  and  in  an  abstract  sense 
wisdom  (n.  3183,  6524). 

Man  is  so  created  that  in  proportion  as  he  verges  towards  old  age 
he  may  become  like  a  little  child,  and  that  innocence  may  then  be  in  his 


INNOCEN'CE   or    ANGKLS    IX    HEAVEN.  163 

Consequently  the  heavens  are  distinguished  by  degrees  of  inno- 
cence— those  who  are  in  the  outmost  or  first  heaven  are  in  inno- 
cence of  the  first  or  outmost  degree ;  those  who  are  in  the  mid- 
dle or  second  heaven  are  in  innocence  of  the  second  or  middle 
degree ;  while  those  who  are  in  the  inmost  or  third  heaven  are 
in  innocence  of  the  third  or  inmost  degree,  and  are  therefore  the 
veriest  innocences  of  heaven,  for  more  than  all  others  they  love 
to  be  led  by  the  Lord  as  little  children  by  their  father ;  and  for 
the  same  reason  the  Divine  truth  that  they  hear  immediately 
from  the  Lord  or  mediately  through  the  Word  and  preaching 
they  take  dire<5tly  into  their  will  and  do,  thus  committing  it 
to  life.  And  this  is  why  their  wisdom  is  so  superior  to  that 
of  the  angels  of  the  lower  heavens  (see  n.  270,  271).  These 
angels  of  the  inmost  heaven,  being  such,  are  nearest  to  the 
Lord  from  whom  they  receive  innocence,  and  are  so  separated 
from  what  is  their  own  that  they  live  as  it  were  in  the  Lord. 
Externally  they  appear  simple,  and  before  the  eyes  of  the  an- 
gels of  the  lower  heavens  they  appear  like  children,  that  is,  as 
very  small,  and  not  very  wise,  although  they  are  the  wisest  of 
the  angels  of  heaven  ;  since  they  know  that  they  have  nothing 
of  wi.sdom  from  themselves,  and  that  acknowleding  this  is  be- 
ing wise.  They  know  also  that  what  they  know  is  as  nothing 
compared  to  what  they  do  not  know ;  and  they  say  that  know- 
ing, acknowledging,  and  perceiving  this  is  the  first  step  towards 
wisdom.  These  angels  have  no  clothing,  because  nakedness 
corresponds  to  innocence.' 

281*  I  have  talked-  much  with  angels  about  innocence,  and 
have  been  told  that  innocence  is  the  being  {esse)  of  all  good, 
and  that  good  is  therefore  so  far  good  as  it  has  innocence  in  it, 
consequently  that  wisdom  is  so  far  wisdom  as  it  partakes  of 
innocence  ;    and  the  same  is  true  of  love,  charity,  and  faith ;'' 

wisdom,  and  in  that  state  he  may  pass  into  heaven  and  become  an  an- 
gel (n.  3183,  5608). 

'  All  in  the  inmost  heaven  are  innocences  (n.  154,  2736,  3887). 
Therefore  they  appear  to  others  like  children  (n.  154). 
They  are  also  naked  (n.  165,  8375,  9960). 
Nakedness  belongs  to  innocence  (n.  165,  8375). 

Spirits  have  a  custom  of  exhibitin;^  innocence  by  laying  aside  their 
garments  and  presenting  themselves  naked  (n.  165,  8375,  9960). 

'  Every  good  of  love  and  truth  of  faith,  to  be  good  and  true,  must 
have  innocence  in  it  (n.  2526,  2780,  31 11,  3994,  6013,  7840,  9262,  10134). 

Innocence  is  the  essential  of  good  and  truth  (n.  2780,  7840). 

No  one  is  admitted  into  heaven  unless  lie  possesses  something  of 
innocence  (n.  4797 ). 


164  HEAVEN   AND    HELL. 

therefore  no   one   can   enter   heaven  unless  he  possesses   inno- 
cence ;  and  this  the  Lord  teaches  when  he  says, 

"  Suffer  little  children  to  come  unto  Me,  and  forbid  them  not ;  for  of 
such  is  the  kingdom  of  the  heavens.  Verily  I  say  unto  you,  Who- 
ever shall  not  receive  the  kingdom  of  the  heavens  as  a  little  child, 
he  shall  not  enter  into  it"    {Mark  x.  14,  15  ;  Luke  xviii.  16,  17). 

Here  as  elsewhere  in  the  Word  "little  children"  mean  those 
who  are  innocent.  A  state  of  innocence  is  also  described  by 
the  Lord  in  Matlheiv  (vi.  25-34J,  but  by  correspondences 
only.  Good  is  good  so  far  as  it  has  innocence  in  it,  for  the 
reason  that  all  good  is  from  the  Lord,  and  innocence  is  a  willing- 
ness to  be  led  by  the  Lord.  I  have  also  been  told  that  truth 
can  be  conjoined  to  good  and  good  to  truth  only  by  means  of 
innocence,  and  therefore  an  angel  is  not  an  angel  of  heaven 
unless  he  has  innocence  in  him  ;  for  heaven  is  not  in  any  one 
until  good  is  conjoined  to  truth  in  him  ;  and  this  is  why  the 
conjun6lion  of  truth  and  good  is  called  the  heavenly  marriage, 
and  the  heavenly  marriage  is  heaven.  Again,  I  have  been  told 
that  true  marriage  love  derives  its  existence  from  innocence,  be- 
cause it  derives  its  existence  from  the  conjunction  of  good  and 
truth,  and  the  two  minds  of  husband  and  wife  are  in  that  con- 
junction, and  when  that  conjunction  descends  it  presents  the  ap- 
pearance of  marriage  love  ;  for  consorts  are  in  mutual  love,  as 
their  minds  are.  This  is  why  in  marriage  love  there  is  a  play- 
fulness like  that  of  childhood  and  innocence.' 

282.    Because  innocence  with  the  'angels  of  heaven  is  the 
very  being  {esse)  of  good,  it  is  evident  that  the  Divine  good  that 


'  True  marriage  love  is  innocence  (n.  2736). 

Marriage  lo\e  consists  in  willing  what  the  other  wills,  thus  mutually 
and  reciprocally  (n.  2731). 

They  who  are  in  marriage  love  dwell  together  in  the  inmosts  of  life 
(n.  2732). 

There  is  such  a  union  of  the  two  minds  that  from  love  they  are  a 
one  (n.  10168,  10169). 

True  marriage  love  derives  its  origin  and  essence  from  the  marriage 
of  good  and  truth  (n.  2728,  2729). 

About  angelic  spirits  who  have  a  perception  from  the  idea  of  the 
conjunction  of  good  and  truth  whether  anything  of  marriage  exists  (n. 

10756).  -..         .         J        . 

Marriage  love  is  just  the  same  thing  as  the  conjunction  of  good  and 
truth  (n.  1904,  2173,  2508,  2729,  3103,  3132,  3155,  3179,  3180,  4358,  5807, 
5835,9206,9207,9495,9637).  .  ,       , 

Therefore  in  the  Word  "marriage"  means  the  marriage  of  good  and 
truth,  such  as  there  is  in  heaven  and  such  as  there  will  be  in  the  church 
(n.  3132,  4434,  4835 J. 


INNOCKN'CE    OF    ANdKI.S    IX    HKAVKN.  165 

goes  forth  from  the  Lord  is  innocence  itself,  for  it  is  that  good 
that  flows  into  angels,  and  affecis  their  inmosts,  and  arranges 
and  fits  them  for  receiving  all  the  good  of  heaven.  It  is  the 
same  with  ciiildren,  whose  interiors  are  not  only  formed  by 
means  of  innocence  flowing  through  them  from  the  Lord,  but 
also  are  continually  being  fitted  and  arranged  for  receiving  the 
good  of  heavenly  love,  since  the  good  of  innocence  ads  from 
the  inmost ;  for  that  good,  as  has  been  said,  is  the  being  (esse) 
of  all  good.  From  all  this  it  is  evident  that  all  innocence  is 
from  the  Lord.  For  this  reason  the  Lord  is  called  in  the  Word 
a  "  lamb,"  a  lamb  signifying  innocence."  Because  innocence  is 
the  inmost  in  all  the  good  of  heaven,  it  so  affe6ls  the  mind  that 
when  it  is  felt  by  any  one — as  when  an  angel  of  the  inmost 
heaven  approaches — he  seems  to  himself  to  be  no  longer  his 
own,  and  is  moved  and  as  it  were  carried  away  by  such  a  de- 
light that  no  delight  of  the  world  seems  to  be  anything  in  com- 
parison with  it.     This  I  say  from  having  perceived  it. 

283*  Every  one  who  is  in  the  good  of  innocence  is  affected 
by  innocence,  and  is  affected  to  the  extent  that  he  is  in  that 
good ;  but  those  who  are  not  in  the  good  of  innocence  are  not 
affected  by  innocence.  For  this  reason  all  who  are  in  hell  are 
wholly  antagonistic  to  innocence  ;  they  do  not  know  what  it  is  ; 
their  antagonism  is  such  that  so  far  as  any  one  is  innocent 
they  burn  to  do  him  mischief;  therefore  they  cannot  bear  to 
see  little  children  ;  and  as  soon  as  they  see  them  they  are  in- 
flamed with  a  cruel  desire  to  do  them  harm.  From  all  this  it  is 
clear  that  w^hat  is  man's  own,  and  therefore  the  love  of  self,  is 
antagonistic  to  innocence ;  for  all  who  are  in  hell  are  in  what  is 
their  own,  and  therefore  in  the  love  of  self '^ 


'  In  tlie  Word  a  "Iamb"  sicjnifies  innocence  and  its  good  (n.  3994, 
J0132). 

•  What  is  man's  own  is  lovinp:  self  more  than  God,  and  the  world 
more  than  heaven,  and  niakin.u:  one's  neiijhbor  of  no  account  as  com- 
pared with  oneself;  thus  it  is  the  love  of  self  and  of  the  world  (n.  094, 
731.  43'7.  5660). 

The  evil  are  wholly  antas::onistic  to  innocence,  even  to  the  extent 
that  they  cannot  endure  its  presence  (n.  2126). 


l66  '  HEAVEN    AND    HELL. 

XXXII. 

The  state  of  Peace  in  Heaven. 

284*  Only  those  that  have  experienced  the  peace  of  heaven 
can  have  any  perception  of  the  peace  in  which  the  angels  are. 
As  man  is  unable,  as  long  as  he  is  in  the  body,  to  receive  the 
peace  of  heaven,  so  he  can  have  no  perception  of  it,  because 
his  perception  is  confined  to  what  is  natural.  To  pei'ceive  it 
he  must  be  able,  in  respect  to  thought,  to  be  raised  up  and 
withdrawn  from  the  body  and  kept  in  the  spirit,  and  at  the 
same  time  be  with  angels.  In  this  way  has  the  peace  of  heaven 
been  perceived  by  me  ;  and  for  this  reason  I  am  able  to  de- 
scribe it,  yet  not  in  words  as  that  peace  is  in  itself,  because 
human  words  are  inadequate,  but  only  as  it  is  in  comparison 
with  that  rest  of  mind  that  those  enjoy  who  are  content  in  God. 

285.  There  are  two  inmost  things  of  heaven,  namely,  in- 
nocence and  peace.  These  are  said  to  be  inmost  things  because 
they  proceed  dire6lly  from  the  Lord.  From  innocence  comes 
every  good  of  heaven,  and  from  peace  every  delight  of  good. 
Every  good  has  its  delight ;  and  both  good  and  delight  spring 
from  love,  for  whatever  is  loved  is  called  good,  and  is  also  per- 
ceived as  delightful.  From  this  it  follows  that  these  two  inmost 
things,  innocence  and  peace,  go  forth  from  the  Lord's  Divine 
love  and  move  the  angels  from  what  is  inmost.  That  inno- 
cence is  the  inmost  of  good  may  be  seen  in  the  preceding 
chapter,  where  the  state  of  innocence  of  the  angels  of  heaven  is 
described.  That  peace  is  the  inmost  of  delight  from  the  good 
of  innocence  shall  now  be  explained. 

286.  The  origin  of  peace  shall  be  first  considered.  Divine 
peace  is  in  the  Lord ;  it  springs  from  the  union  of  the  Divine 
itself  and  the  Divine  Human  in  Him.  The  Divine  of  peace  in 
heaven  is  from  the  Lord,  springing  from  His  conjun<5iion  with 
the  angels  of  heaven,  and  in  particular  from  the  conjundion 
of  good  and  truth  in  each  angel.  These  are  the  origins  of 
peace.  From  this  it  can  be  seen  that  peace  in  the  heavens  is 
the  Divine  inmostly  affe6ling  with  blessedness  every  thing  good 
there,  and  from  this  is  every  joy  of  heaven  ;  also  that  it  is  in 
its  essence  the  Divine  joy  of  the  Lord's  Divine  love,  resulting 
from  His  conjundlion   with  heaven  and  with   every   one   there. 


THE   STATE   OF    PEACE    IN    HEAVEN.  167 

This  joy,  felt  by  the  Lord  in  angels  and  by  angels  from  the 
Lord,  is  peace.  By  derivation  from  this  the  angels  have  every 
thing  that  is  blessed,  delightful,  and  happy,  or  that  which  is 
called  heavenly  joy.' 

287*  Because  these  are  the  origins  of  peace  the  Lord  is 
called  "the  Prince  of  peace,"  and  He  declares  that  from  Him  is 
peace  and  in  Him  is  peace  ;  and  the  angels  are  called  angels  of 
peace,  and  heaven  is  called  a  habitation  of  peace,  as  in  the  fol- 
lowing passages  : 

"  Unto  us  a  Child  is  born,  unto  us  a  Son  is  given,  and  the  government 
shall  be  upon  His  ghoulder ;  and  His  name  shall  be  called  Won- 
derful, Counsellor,  God,  Mighty,  Father  of  eternity.  Prince  of 
peace.  Of  the  increase  of  His  government  and  peace  there  shall 
be  no  end  "  {Isa.  ix.  6,  7). 

Jesus  said,  "  Peace  I  leave  with  you,  My  peace  I  give  unto  you  ;  not  as 
the  world  giveth  give  1  unto  you"  {John  xiv.  27). 

"These  things  have  I  spoken  unto  you  that  in  Me  ye  may  have  peace  " 
{John  xvi.  33). 

"Jehovah  lift  up  His  countenance  upon  thee  and  give  thee  peace" 
{Num.  vi.  26). 

"The  angels  of  peace  weep  bitterly,  the  highways  are  wasted"  {Isa. 
xxxiii.  7,  8). 

"The  work  of  righteousness  shall  be  peace  ;  .  . . .  and  My  people  shall 
dwell  in  a  habitation  of  peace"  i^Isa.  xxxii.  17,  18). 

[2.]  That  it  is  Divine  and  heavenly  peace  that  is  meant  in  the 
Word  by  "  peace"  can  be  seen  also  from  other  passages  where 
it  is  mentioned 

(As  Isa.  Hi.  7  ;  liv.  10;  lix.  8  ;  Jer.  xvi.  5  ;  xxv.  37  ;  xxix.  11  ;  Hag.  iL 
9  ;  Zech.  viii.  12  ;  Psalm  xxxvii.  37  ;  and  elsewhere). 

Because  "peace"  means  the  Lord  and  heaven,  and  also  heav- 
enly joy  and  the  delight  of  good,  "  Peace  be  with  you  "  was 
an  ancient  form  of  salutation  that  is  still  in  use  ;  and  it  was 
ratified  by  the  Lord  in  His  saying  to  the  disciples  whom  He 
sent  forth, 

"  Into  whatsoever  house  ye  enter,  first  say.  Peace  be  to  this  house  ;  and 
if  a  son  of  peace  be  there,  your  peace  shall  rest  upon  it  "  {luke  x. 
5,6). 

And  when  the  Lord  Himself  appeared  to  the  apostles.  He  said 
"  Peace  be  with  you  "  {John  xx.  19,  21,  26). 

'  By  i:)eace  in  the  highest  sense  the  Lord  is  meant,  because  peace  is 
from  Him,  and  in  the  internal  sense  heaven  is  meant,  because  all  there 
are  in  a  slate  of  j^eace  (n.  3780,  4681). 

Peace  in  the  heavens  is  the  Divine  ininostly  affetfline;  with  blessed- 
ness every  thing  good  and  true  there,  and  this  peace  is  incomprehensi- 
ble to  man  (n.  92,  3780,  5662,  8455,  8665). 

Divine  peace  is  in  good,  but  not  in  truth  apart  from  good  (n.  8722). 


l68  HEAVEN    AND    HELL. 

[3.]  A  State  of  peace  is  also  meant  in  the  Word  where  it  is 
said  that 

Jehovah  "smelled  an  odor  of  rest"  (as  Exod.  xxix.  i8,  25,  41  ;  Lev.  i.  9, 
13,  17;  ii.  2,  g;  vi.  15,  21;  xxiii.  12,  13,  iS  ;  Num.  xv.  3,  7,  13; 
xxviii.  6,  8,  13  ;  xxix.  2,  6,  8,  13,  36). 

"Odor  of  rest"  in  the  heavenly  sense  signifies  a  perception  of 
peace.'  As  peace  signifies  the  union  of  the  Divine  itself  and 
the  Divine  Human  in  the  Lord,  also  the  conjun6lion  of  the 
Lord  with  heaven  and  with  the  church,  and  with  all  who  are 
in  heaven,  and  with  all  in  the  church  who  receive  Him,  so  the 
Sabbath  was  instituted  as  a  reminder  of  these  things,  its  name 
meaning  rest  or  peace,  and  was  the  most  holy  representative  of 
the  church.  For  the  same  reason  the  Lord  called  Himself  "  the 
Lord  of  the  Sabbath  " 

{Matt.  xii.  8  ;  Mark  ii.  27,  28  ;  Luke  vi.  5).- 

288*  Because  the  peace  of  heaven  is  the  Divine  inmostly 
affecting  with  blessedness  the  veriest  good  in  the  angels,  it  can 
be  clearly  perceived  by  them  only  in  the  delight  of  their  hearts 
when  they  are  in  the  good  of  their  life,  in  the  pleasure  with 
which  they  hear  truth  that  agrees  with  their  good,  and  in  glad- 
ness of  mind  when  they  perceive  the  conjunilion  of  good  and 
truth.  From  this  it  flows  into  all  the  a6ls  and  thoughts  of  their 
life,  and  there  presents  itself  as  joy,  even  in  outward  respects. 
[2.1  But  peace  in  the  heavens  differs  in  quality  and  quantity  in 
agreement  with  the  innocence  of  those  who  are  there ;  since  in- 
nocence and   peace  walk   hand   in   hand  ;    for  every  good  of 


'  In  the  Word  an  "odor"  signifies  the  perception  of  agreeableness 
or  disagreeableness,  according  to  the  quahty  of  the  love  and  faith  of 
which  it  is  predicated  (n.  3577,  4626,  4628,  4748,  5621,  10292). 

An  "odor  of  rest,"  in  reference  to  Jehovah,  means  a  perception  of 
peace  (n.  925,  10054). 

This  is  why  frankincense,  incense,  and  odors  in  oils  and  ointments, 
became  representative  (n.  925,  4748,  5621,  10177). 

■^  The  "Sabbath"  signifies  in  the  highest  sense  the  union  of  the  Di- 
vine itself  and  the  Divine  Human  in  the  Lord  ;  in  the  internal  sense 
the  conjunction  of  the  Divine  Human  of  the  Lord  with  heaven  and  with 
tlie  church ;  in  general,  the  conjundion  of  good  and  truth,  thus  the 
heavenly  marriage  (n.  8495,  10356,  10730). 

Therefore  "rest  on  the  Sabbath  day"  signified  the  state  of  that 
union,  because  therein  the  Lord  had  rest,  and  thereby  there  is  peace 
and  salvation  in  the  heavens  and  on  the  earth ;  and  in  a  relative  sense 
it  signified  the  conjundion  of  the  Lord  with  man,  because  man  then 
has  peace  and  salvation  (n.  8494,  8510,  10360,  10367,  10370,  10374,  10668, 
10730). 


THE  STATE  OE  PEACE  IN  HEAVEN.  1 69 

heaven,  as  said  above,  is  from  innocence,  and  every  delight  of 
that  good  is  from  peace.  Evidently,  then,  what  has  been  said 
in  the  foregoing  chapter  about  the  state  of  innocence  in  the 
heavens  may  be  said  here  of  the  state  of  peace  there,  since  the 
conjunction  of  innocence  and  peace  is  like  that  of  good  and  its 
delight ;  for  good  is  felt  in  its  delight,  and  delight  is  known 
from  its  good.  This  being  so,  it  is  evident  that  angels  of  the 
inmost  or  third  heaven  are  in  the  third  or  inmost  degree  of 
peace,  because  they  are  in  the  third  or  inmost  degree  of  inno- 
cence ;  and  that  angels  of  the  lower  heavens  are  in  a  less  de- 
gree of  ])eace,  because  they  are  in  a  less  degree  of  innocence 
{see  above,  n.  280).  [3.]  That  innocence  and  peace  go  to- 
gether like  good  and  its  delight  can  be  seen  in  little  children, 
who  are  in  peace  because  they  are  in  innocence ;  and  because 
they  are  in  peace  are  in  their  whole  nature  full  of  play.  Yet  the 
peace  of  little  children  is  external  peace  ;  while  internal  peace, 
like  internal  innocence,  is  possible  only  in  wisdom,  and  for  this 
reason  only  in  the  conjun6lion  of  good  and  truth,  since  wisdom 
is  from  that  conjun6lion.  Heavenly  or  angelic  peace  is  also 
possible  in  men  who  are  in  wisdom  from  the  conjun6tion  of 
good  and  truth,  and  who  in  consequence  have  a  sense  of  con- 
tent in  God  ;  nevertheless,  while  they  live  in  the  world  this 
peace  lies  hidden  in  their  interiors,  but  it  is  revealed  when  they 
leave  the  body  and  enter  heaven,  for  their  interiors  are  then 
opened. 

289.  As  the  Divine  peace  springs  from  the  conjunction  of 
the  Lord  with  heaven,  and  specially  from  the  conjundlion  of 
good  and  truth  in  each  angel,  so  when  the  angels  are  in  a  state 
of  love  they  are  in  a  state  of  peace ;  for  then  good  and  truth 
are  conjoined  in  them.  (That  the  states  of  angels  undergo  suc- 
cessive changes  may  be  seen  above,  n.  154-160.)  This  is  true 
also  of  a  man  who  is  being  regenerated.  As  soon  as  good  and 
truth  come  to  be  conjoined  in  him,  which  takes  place  especially 
after  temptations,  he  comes  into  a  state  of  delight  from  heavenly 
peace.'  This  peace  may  be  likened  to  morning  or  dawn  in 
spring,  when,  the  night  being  passed,  with  the  rising  of  the  sun 
all  things  of  the  earth  begin  to  live  anew,  the  fragrance  of 
growing  vegetation  is  spread  abroad  with  the  dew  that  descends 
from  heaven,  and  the  mild  vernal  temj)crature  gives  fertility  to 


'  The  conjunclion  of  g;ood  and  truth  in  a  man  who  is  beinj?  rej^en- 
erated  is  effect t-d  in  a  state  of  peace  (n.  3696,  S517). 


lyo  HEAVEN    AND    HELL. 

the  ground  and  imparts  pleasure  to  the  minds  of  men,  and  this 
because  morning  or  dawn  in  the  time  of  spring  corresponds  to 
the  state  of  peace  of  angels  in  heaven  (see  n.  155).' 

290*  I  have  talked  with  the  angels  about  peace,  saying 
that  what  is  called  peace  in  the  world  is  when  wars  and  hostil- 
ities cease  between  kingdoms,  or  when  enmities  or  discords 
cease  among  men  ;  also  that  internal  peace  is  believed  to  con- 
sist in  rest  of  mind  when  cares  are  removed,  especially  in  tran- 
quility and  enjoyment  from  success  in  business.  But  the  angels 
said  that  rest  of  mind  and  tranquility  and  enjoyment  from  the 
removal  of  cares  and  success  in  business  seem  to  be  constituents 
of  peace,  but  are  so  only  with  those  who  are  in  heavenly  good, 
for  only  in  that  good  is  peace  possible.  For  peace  flows  in 
from  the  Lord  into  the  inmost  of  such,  and  from  their  inmost 
descends  and  flows  down  into  the  lower  faculties,  producing  a 
sense  of  rest  in  the  mind,  tranquility  of  disposition,  and  joy 
therefrom.  But  to  those  who  are  in  evil  peace  is  impossible.^ 
There  is  an  appearance  of  rest,  tranquility,  and  delight  when 
things  succeed  according  to  their  wishes  ;  but  it  is  external 
peace  and  not  at  all  internal,  for  inwardly  they  burn  with  enmity, 
hatred,  revenge,  cruelty,  and  many  evil  lusts,  into  which  their 
disposition  is  carried  whenever  any  one  is  seen  to  be  unfavor- 
able to  them,  and  which  burst  forth  when  they  are  not  re- 
strained by  fear.  Consequently  the  delight  of  such  dwells  in 
insanity,  while  the  delight  of  those  who  are  in  good  dwells  in 
wisdom.     The  difference  is  like  that  between  hell  and  heaven. 


'  The  state  of  peace  in  the  heavens  is  like  a  state  of  dawn  or  spring- 
time on  the  earth  (n.  1726,  27S0,  5662). 

2  The  lusts  that  originate  in  love  of  self  and  of  the  world  wholly 
take  away  peace  (n.  3170,  5662). 

There  are  some  who  think  to  find  peace  in  restlessness,  and  m  such 
things  as  are  contrary  to  peace  (n.  5662). 

Peace  is  possible  only  when  the  lusts  of  evil  are  removed  (n.  5662). 


CONJUNCTION    OF    HEAVEN    WITH    MAN.  I7I 

XXXIII. 
The  Conjunction  of  Heaven  with  the  Human  Race. 

291.  It  is  acknowledged  in  the  church  that  all  good  is 
from  God,  and  that  nothing  of  good  is  from  man,  consequently 
that  no  one  ought  to  ascribe  any  good  to  himself  as  his  own. 
It  is  also  acknowledged  that  evil  is  from  the  devil.  Therefore 
those  who  speak  from  the  doctrine  of  the  church  say  of  those 
who  behave  well,  and  of  those  who  speak  and  preach  piously, 
that  they  are  led  by  God ;  but  the  opposite  of  those  who  do 
not  behave  well  and  who  speak  impiously.  For  this  to  be  true 
there  must  be  conjun6lion  of  heaven  and  of  hell  with  man  ;  and 
this  c<)njun6lion  must  be  with  man's  will  and  with  his  under- 
standing ;  for  it  is  from  these  that  his  body  a6ls  and  his  mouth 
speaks.     What  this  conj'un6tion  is  shall  now  be  told. 

292*  With  every  individual  there  are  good  spirits  and  evil 
spirits.  Through  good  spirits  he  has  conjunction  with  heaven, 
and  through  evil  spirits  with  hell.  These  spirits  are  in  the 
world  of  spirits,  which  lies  midway  between  heaven  and  hell. 
This  world  will  be  described  particularly  hereafter.  When  these 
spirits  come  to  a  man  they  enter  into  his  entire  memory,  and 
thus  into  his  entire  thought,  evil  spirits  into  the  evil  things  of 
his  memory  and  thought,  and  good  spirits  into  the  good  things 
of  his  memory  and  thought.  These  spirits  have  no  knowledge 
whate\er  that  they  are  with  man  ;  hut  when  they  are  with  him 
they  ijclieve  that  all  things  of  his  memory  and  thought  are  their 
own  ;  neither  do  they  see  the  man,  because  nothing  that  is  in 
our  solar  world  falls  into  their  sight.'  The  Lord  exercises  the 
greatest  care  that  spirits  may  not  know  that  they  are  with  man  ; 
for  if  they  knew  it  they  would  talk  with  him,  and  in  that  case 
evil  spirits   would  destroy   him  ;    for   evil  spirits,  being  joined 


'  There  are  aiitjels  and  spirits  uitli  t-very  man,  and  hy  means  of 
them  man  lias  coninmnication  witli  tlie  spiritnal  world  (11.  697,  2796, 
2886,  2887,  4047,  4048,  5846-5866,  5976-5993). 

Man  witliout  si>irits  attending  him  cannot  live  (n.  5993). 

Man  is  not  seen  hy  spirits,  and  spirits  are  not  seen  hy  man  (n.  5862). 

.Spirits  can  see  nothin;^  in  uur  solar  world  pertaininj;^  to  any  man 
except  the  one  with  whom  they  are  speaking  (n.  i88o). 


172  HEAVEN   AND    HELL. 

with  hell,  desire  nothing  so  much  as  to  destroy  man,  not  alone 
his  soul,  that  is,  his  faith  and  love,  but  also  his  body.  It  is 
otherwise  when  spirits  do  not  talk  with  man,  in  which  case 
they  are  not  aware  that  what  they  are  thinking  and  what  they 
are  saying  among  themselves  is  from  man  ;  for  although  it  is 
from  man  that  they  talk  with  one  another  they  believe  that 
what  they  are  thinking  and  saying  is  their  own,  and  every  one 
esteems  and  loves  what  is  his  own.  In  this  way  spirits  are 
constrained  to  love  and  esteem  man,  even  when  they  do  not 
know  it.  That  such  is  the  conjundion  of  spirits  with  man  has 
become  so  well  known  to  me  from  a  continual  experience  of 
many  years  that  there  is  nothing  better  known  to  me. 

293*  The  reason  why  spirits  that  communicate  with  hell 
are  associated  with  man  is  that  man  is  born  into  evils  of  every 
kind,  consequently  his  first  life  is  wholly  from  evil ;  and  there- 
fore unless  spirits  like  himself  were  associated  with  him  he  could 
not  live,  nor  indeed  could  he  be  withdrawn  from  his  evils  and 
reformed.  He  is  therefore  both  held  in  his  own  life  by  means 
of  evil  spirits  and  withheld  from  it  by  means  of  good  spirits ; 
and  by  the  two  he  is  kept  in  equilibrium  ;  and  being  in  equil- 
ibrium he  is  in  freedom,  and  can  be  drawn  away  from  evils  and 
turned  towards  good,  and  good  can  be  implanted  in  him, 
which  would  not  be  possible  if  he  were  not  in  freedom  ;  and 
freedom  is  possible  to  man  only  when  the  spirits  from  hell  a6l 
on  one  side  and  spirits  from  heaven  on  the  other,  and  man  is 
between  the  two.  Again,  it  has  been  shown  that  so  far  as  a 
man's  life  is  from  what  he  inherits,  and  thus  from  self,  if  he 
were  not  permitted  to  be  in  evil  he  would  have  no  life  ;  also  if 
he  were  not  in  freedom  he  would  have  no  life ;  also  that  he 
cannot  be  forced  to  what  is  good,  and  that  what  is  forced  does 
not  abide ;  also  that  the  good  that  man  receives  in  freedom  is 
implanted  in  his  will  and  becomes  as  it  were  his  own.'     These 


'  All  freedom  pertains  to  love  and  affeftion,  since  what  a  man  loves, 
that  he  does  freely  (n.  2870,  3158,  8987,  8990,  9585,  9591). 

As  freedom  belongs  to  man's    love,  so  it  belongs  to  man's  life  (n. 

2873). 

Nothing  appears  as  man's  own  except  what  is  from  freedom  (n. 
2880). 

Man  must  have  freedom  that  he  may  be  reformed  (n.  1937,  1947, 
2876,2881,3145,3146,3158,4031,8700). 

Otherwise  no  love  of  good  and  tmth  can  be  implanted  in  man  and 
be  appropriated  as  seemingly  his  own  (n.  2877,  2879,  2880,  2883,  8700). 

Nothing  that  comes  from  compulsion  is  conjoined  to  man  (n.  2875, 


CONJUNCTION    OF    HEAVEN    WITH    MAN.  173 

are  the  reasons  why  man  has  communication  witli  hell  and  com- 
munication with  heaven. 

294.  What  the  communication  of  heaven  is  with  good 
spirits,  and  what  the  communication  of  hell  is  with  evil  spirits, 
and  the  consequent  conjun6lion  of  heaven  and  hell  with  man, 
shall  also  be  told.  All  spirits  who  are  in  the  world  of  spirits 
have  communication  with  heaven  or  with  hell,  evil  spirits  with 
hell,  and  good  spirits  with  heaven.  Heaven  is  divided  into  so- 
cieties, and  hell  also.  Every  spirit  belongs  to  some  society,  and 
continues  to  exist  by  influx  from  it,  thus  a6ling  as  one  with  it. 
Consequently  as  man  is  conjoined  with  spirits  so  is  he  conjoined 
with  heaven  or  with  hell,  even  with  the  society  there  to  which 
he  is  attached  by  his  afifeflion  or  his  love  ;  for  the  societies  of 
heaven  are  all  distinguished  from  each  other  by  their  affedions 
for  good  and  truth,  and  the  societies  of  hell  by  their  affec- 
tions for  evil  and  falsity.  (As  to  the  societies  of  heaven  see 
above,  n.  41-45;   also  n.  148-151.) 

295.  The  spirits  associated  with  man  are  such  as  he  him- 
self is  in  respe6l  to  his  affection  or  love ;  but  the  Lord  asso- 
ciates good  spirits  with  him,  while  evil  spirits  are  invited  by 
the  man  himself.  The  spirits  with  man,  however,  are  changed 
in  accord  with  the  changes  of  his  affe<5lions  ;  thus  there  are 
some  spirits  that  are  with  him  in  early  childhood,  others  in 
boyhood,  others  in  youth  and  manhood,  and  others  in  old  age. 
In  early  childhood  those  spirits  are  present  who  are  in  inno- 
cence and  who  thus  communicate  with  the  heaven  of  innocence, 
which  is  the  inmost  or  third  heaven  ;  in  boyhood  those  spirits 
are  present  who  are  in  an  affe6lion  for  knowing,  and  who  thus 
communicate  with  the  outmost  or  first  heaven  ;  in  youth  and 
manhood  spirits  are  present  who  are  in  an  affe6tion  for  what  is 
true  and  good,  and  in  consequent  intelligence,  and  who  thus 
communicate  with  the  second  or  middle  heaven;  while  in  old  age 
spirits  are  present  who  are  in  wisdom  and  innocence,  and  who 
thus  communicate  with  the  inmost  or  third  heaven.  But  the 
Lord  maintains  this  association  with  such  as  can  be  reformed  and 
regenerated.     It  is  otherwise  with  such  as  cannot  be  reformed 


8700). 

If  man  could  be  reformed  by  compulsion  every  one  would  be  re- 
formed (n.  2881}. 

Compulsion  m  reformation  is  harmful  (n.  4031). 

What  states  of  compulsion  are  (n.  8392). 


174  HEAVEN    AND    HELL. 

and  regenerated.  While  with  these  good  spirits  are  associated, 
that  they  may  be  thereby  withheld  from  evil  as  much  as  pos- 
sible, they  are  dire6lly  conjoined  with  evil  spirits  who  commun- 
icate with  hell,  whereby  they  have  such  spirits  with  them  as  are 
like  themselves.  If  they  are  lovers  of  self  or  lovers  of  gain,  or 
lovers  of  revenge,  or  lovers  of  adultery,  like  spirits  are  pres- 
ent, and  as  it  were  dwell  in  their  evil  affedions ;  and  man  is 
incited  by  these,  except  so  far  as  he  can  be  kept  from  evil 
by  good  spirits,  and  they  cling  to  him,  and  do  not  withdraw, 
so  far  as  the  evil  affedion  prevails.  Thus  it  is  that  a  bad 
man  is  conjoined  to  hell  and  a  good  man  is  conjoined  to 
heaven. 

296.  Man  is  governed  by  the  Lord  through  spirits  be- 
cause he  is  not  in  the  order  of  heaven,  for  he  is  born  into  evils 
which  are  of  hell,  thus  into  the  complete  opposite  of  Divine 
order ;  consequently  he  needs  to  be  brought  back  into  order, 
and  this  can  only  be  done  mediately  by  means  of  spirits.  It 
Mould  be  otherwise  if  man  were  born  into  the  good  that  is  in 
accord  with  the  order  of  heaven  ;  then  he  would  be  governed 
not  by  the  Lord  through  spirits,  but  by  means  of  the  order  it- 
self, thus  by  means  of  general  influx.  By  means  of  this  influx 
man  is  governed  in  respe6l  to  whatev^er  goes  forth  from  his 
thought  and  will  into  a6l,  that  is,  in  respedl  to  speech  and  a6ls ; 
for  these  proceed  in  harmony  with  natural  order,  and  therefore 
with  these  the  spirits  associated  with  man  have  nothing  in  com- 
mon. Animals  also  are  governed  by  means  of  this  general  in- 
flux from  the  spiritual  world,  because  they  are  in  the  order  of 
their  life,  and  animals  have  not  been  able  to  pervert  and  de- 
stroy that  order  because  they  have  no  rational  faculty.'  What 
the  diff^erence  between  men  and  beasts  is  may  be  seen  above 
(n.  39)- 


'  The  difference  between  men  and  beasts  is,  that  men  are  capable 
of  being  raised  up  by  the  Lord  to  Himself,  of  thinking  about  the  Di- 
vine, loving  it,  and  being  thereby  conjoined  to  the  Lord,  from  wliich 
they  have  eternal  life ;  but  it  is  otherwise  with  beasts  (n.  4525,  6323, 
9231)- 

Beasts  are  in  the  order  of  their  life,  and  are  therefore  born  into  things 
suitable  to  their  nature,  but  man  is  not,  and  he  must  therefore  be  led 
into  the  order  of  his  life  by  inteliedual  means  (n.  637,  5850,  6323). 

According  to  general  influx  tiiought  with  man  falls  into  speech  and 
will  into  movements  (n.  5862,  5990,  6192,  6211). 


CONJUN'CTIOX    OK    HEAVEN    WITH    MAN.  1 75 

297.  As  to  what  further  concerns  the  conjunction  of  heaven 
with  the  human  race,  let  it  be  noted  that  the  Lord  Himself 
flows  into  each  man,  in  accord  with  the  order  of  heaven,  both 
into  his  inmosts  and  into  his  outmosts,  and  arranges  him  for  re- 
ceiving heaven,  and  governs  his  outmosts  from  his  inmosts,  and 
at  the  same  time  his  inmosts  from  his  outmosts,  thus  holding  in 
conne6lion  each  thing  and  all  things  in  man.  This  influx  of 
the  Lord  is  called  direcl  influx  ;  while  the  other  influx  that  is 
effected  through  spirits  is  called  mediate  influx.  The  latter  is 
maintained  by  means  of  the  former.  Direct  influx,  which  is 
that  of  the  Lord  Himself,  is  from  His  Divine  Human,  and  is 
into  man's  will  and  tln'ough  his  will  into  his  understanding,  and 
thus  into  his  good  and  through  his  good  into  his  truth,  or  what 
is  the  same  thing,  into  his  love  and  through  his  lo\'e  into  his 
faith ;  and  not  the  reverse,  still  less  is  it  into  faith  apart  from 
love  or  into  truth  apart  from  good  or  into  understanding  that 
is  not  from  will.  This  Divine  influx  is  unceasing,  and  in  the 
good  is  received  in  good,  but  not  in  the  evil ;  for  in  them 
it  is  either  reje6ted  or  suffocated  or  perverted ;  and  in  conse- 
quence they  have  an  evil  life  which  in  a  spiritual  sense  is 
death.' 

298*  The  spirits  who  are  with  man,  both  those  conjoined 
with  heaven  and  those  conjoined  with  hell,  never  flow  into  man 
from  their  own  memory  and  its  thought,  for  if  they  should  flow 
in  from  their  own  thought,  whatever  belonged  to  them  would 
seem  to  man  to  be  his  (see  above,  n.  256).      Nevertheless  there 


Tlie  general  iiillux  of  tlie  spiritual  world  into  the  lives  of  beasts  (n. 
1633,3646). 

'  There  is  direcl  influx  from  the  Lord,  and  also  mediate  iiillux  thnnigh 
the  spiritual  world  (n.  6063,  6307,  6472,  96S2,  96.S3). 

The  Lord's  direct  iuHux  is  into  the  least  particulars  of  all  things 
(n.  6058,  6474-6478,  8717,  8728). 

The  Lord  flows  in  into  firsts  and  at  the  same  time  into  lasts — in 
what  manner  (n.  5147,  5150,  6473,  7004,  7007,  7270). 

The  Lord's  inHux  is  into  the  good  in  man,  and  through  the  good 
into  truth,  and  not  the  reverse  (n.  5482,  5649,  6027,  8685,  8701,  10153). 

The  life  that  flows  in  from  the  Lord  varies  in  accord  with  the  state 
of  man  and  in  accord  with  reception  (n.  2069,  5986,  6472,  7343). 

With  the  evil  the  good  that  flows  in  from  the  Lord  is  turned  into 
evil  and  the  truth  into  falsity;   from  exjierieiice  (n.  3642,  4632). 

The  good  and  the  truth  therefrom  that  continually  flow  in  from  the 
Lord  are  received  just  to  the  extent  that  evil  and  falsity  therefrom  do 
not  obstruct  (n.  2411,  3142,  3147,  5S28). 


176  HEAVEN    AND    HELL. 

flows  into  man  through  them  out  of  heaven  an  afire6lion  belong- 
ing to  the  love  of  good  and  truth,  and  out  of  hell  an  affedtion 
belonging  to  the  love  of  evil  and  falsity.  Therefore  so  far  as 
man's  afie6lion  agrees  with  the  afTe6lion  that  flows  in,  so  far 
that  afleftion  is  received  by  him  in  his  thought,  since  man's  in- 
terior thought  is  wholly  in  accord  with  his  afle6lion  or  love ;  but 
so  far  as  man's  affe6lion  does  not  agree  with  that  afle6lion  it  is 
not  received.  Evidently,  then,  since  thought  is  not  introduced 
into  man  through  spirits,  but  only  an  affecflion  for  good  and  an 
affe6lion  for  evil,  man  has  choice,  because  he  has  freedom ;  and 
is  thus  able  by  his  thought  to  receive  good  and  reje(5l  evil, 
since  he  knows  from  the  Word  what  is  good  and  what  is  evil. 
Whatever  he  receives  by  thought  with  afle^lion  is  appropriated 
to  him  ;  but  whatever  he  does  not  receive  by  thought  with  affec- 
tion is  not  appropriated  to  him.  All  this  makes  evident  the  na- 
ture of  the  influx  of  good  out  of  heaven  with  man,  and  the  na- 
ture of  the  influx  of  evil  out  of  hell. 

299.  I  have  also  been  permitted  to  learn  the  source  of  hu- 
man anxiety,  grief  of  mind,  and  interior  sadness,  which  is  called 
melancholy.  There  are  spirits  not  as  yet  in  conjun6lion  with 
hell,  because  they  are  still  in  their  first  state ;  these  will  be  de- 
scribed hereafter  when  treating  of  the  world  of  spirits.  Such 
spirits  love  things  undigested  and  foul,  such  as  pertain  to  food 
becoming  foul  in  the  stomach ;  consequently  they  are  present 
with  man  in  such  things  because  they  find  delight  in  them  ;  and 
they  talk  there  with  one  another  from  their  own  evil  afie6tion. 
The  afle6lion  that  is  in  their  speech  flows  in  from  this  source 
into  man ;  and  when  this  affedlion  is  the  opposite  of  man's  af- 
fe6tion  it  becomes  in  him  sadness  and  melancholy  anxiety ;  but 
when  it  agrees  with  it  it  becomes  in  him  gladness  and  cheer- 
fulness. These  spirits  appear  near  to  the  stomach,  some  to  the 
left  and  some  to  the  right,  and  some  beneath  and  some  above, 
also  nearer  and  more  remote,  thus  variously  in  accordance  with 
their  afiedtions.  That  this  is  the  source  of  anxiety  of  mind  has 
been  shown  and  proved  to  me  by  much  experience.  I  have  seen 
these  spirits,  I  have  heard  them,  I  have  felt  the  anxieties  arising 
from  them,  I  have  talked  with  them  ;  when  they  have  been 
driven  away  the  anxiety  ceased  ;  when  they  returned  the  anxiety 
returned  ;  and  I  have  noted  the  increase  and  decrease  of  it  ac- 
cording to  their  approach  and  removal.  From  this  it  has  been 
made  clear  to  me  why  some  who  do  not  know  what  conscience 


CONJUNCTION    OF    HEAVEN   WITH    MAN.  1 77 

is,  because  they  have  no  conscience,  ascribe  its  pangs  to  the 
stomach." 

300*  The  conjun(5lion  of  heaven  with  man  is  not  like  the 
conjun6lion  of  one  man  with  another,  but  the  conjunction  is  with 
the  interiors  of  man's  mind,  that  is,  with  his  spiritual  or  internal 
man ;  although  there  is  a  conjuncflion  with  his  natural  or  ex- 
ternal man  by  means  of  correspondences,  which  will  be  de- 
scribed in  the  next  chapter  where  the  conjunction  of  heaven 
with  man  by  means  of  the  Word  will  be  treated  of. 

301.  It  will  also  be  shown  in  the  next  chapter  that  the 
conjunction  of  heaven  with  the  human  race  and  of  the  human 
race  with  heaven  is  such  that  one  has  its  permanent  existence 
from  the  other. 

302.  I  have  talked  with  angels  about  the  conjunction  of 
heaven  with  the  human  race,  saying  that  while  the  man  of  the 
church  declares  that  all  good  is  from  God,  and  that  angels  are 
with  man,  yet  few  believe  that  angels  are  conjoined  to  man,  still 
less  that  they  are  in  his  thought  and  affeCtion.  The  angels  re- 
plied that  they  knew  that  such  a  belief  and  such  a  mode  of 
speaking  still  exists  in  the  world,  and  especially,  to  their  sur- 
prise, within  the  church,  where  the  Word  is  present  to  teach 
men  about  heaven  and  its  conjunction  with  man  ;  nevertheless, 
there  is  such  a  conjunction  that  man  is  unable  to  think  the 
least  thing  unless  spirits  are  associated  with  him,  and  on  this  his 
spiritual  life  depends.  They  said  that  the  cause  of  their  ignor- 
ance is  man's  belief  that  he  lives  from  him.self,  and  that  he  has 
no  connection  with  the  First  Being  (Esse)  of  life ;  together  with 
his  not  knowing  that  this  connection  exists  by  means  of  the 
heavens  ;  and  yet  if  that  connection  were  broken  a  man  would 


'  Those  who  have  no  conscience  do  not  know  what  conscience  is 
(n.  7490,  9121). 

There  are  some  who  laugh  at  conscience  when  they  hear  what  it  is 
(n.  7217). 

Some  believe  that  conscience  is  nothing;  some  that  it  is  something 
natural  that  is  sad  and  monrnhil,  arising  either  from  causes  in  the  body 
or  from  causes  in  the  world  ;  some  that  it  is  sometiiing  that  the  com- 
mon people  get  from  their  religion  (n.  206,  S31,  95o[;   T.C.R.  n.  665]). 

There  is  true  conscience,  spurious  conscience,  and  false  conscience 
(n.  1033). 

Pain  of  conscience  is  an  anxiety  of  mind  on  account  of  what  is  un- 
just, insincere,  or  in  any  respect  evil,  which  man  believes  to  be  against 
God  and  against  the  good  of  the  neighbor  (n.  7217). 

Those  have  conscience  who  are  in  love  to  God  and  in  charity  to- 
wards the  neighbor,  but  tliose  who  are  not  so  have  no  conscience 
(n.  831,  965,  23S0,  7490). 


IjS  HEAVEN    AND    HELL. 

instantly  fall  dead.  If  man  only  believed,  as  is  really  true, 
that  all  good  is  from  the  Lord  and  all  evil  from  hell,  he  would 
neither  make  the  good  in  him  a  matter  of  merit  nor  would  evil 
be  imputed  to  him ;  for  He  would  then  look  to  the  Lord  in  all 
the  good  he  thinks  and  does,  and  all  the  evil  that  flows  in 
would  be  cast  down  to  hell  from  which  it  comes.  But  because 
man  does  not  believe  that  anything  flows  into  him  either  from 
heaven  or  from  hell,  and  therefore  supposes  that  all  things  that 
he  thinks  and  wills  are  in  himself  and  from  himself,  he  appro- 
priates the  evil  to  himself,  and  the  good  he  defiles  with  merit. 


XXXIV. 

Conjunction  of   Heaven   with  Man  by  means  of  the 

Word. 

303.  Those  who  think  from  interior  reason  can  see  that 
there  is  a  connexion  of  all  things  through  intermediates  with 
the  First,  and  that  whatever  is  not  in  conne6lion  disappears. 
For  they  know,  when  they  think  about  it,  that  nothing  can 
have  permanent  existence  from  itself,  but  only  from  what  is 
prior  to  itself,  thus  all  things  from  a  First ;  also  that  the  connec- 
tion with  what  is  prior  is  like  the  conneclion  of  an  effe6l  with 
its  effe6ling  cause;  for  when  the  effecting  cause  is  taken 
away  from  its  effe6l  the  effect  is  dissolved  and  vanishes.  Be- 
cause the  learned  thought  thus  they  saw  and  said  that  per- 
manent existence  is  a  perpetual  springing  forth ;  thus  that  all 
things  have  permanent  existence  from  a  First ;  and  as  they 
sprang  from  that  First  so  they  perpetually  spring  forth,  that 
is,  have  permanent  existence  from  it.  But  what  the  connection 
of  every  thing  is  with  that  which  is  prior  to  itself,  thus  with  the 
First  which  is  the  source  of  all  things,  cannot  be  told  in  a  few 
words,  because  it  is  various  and  diverse.  It  can  only  be  said 
in  general  that  there  is  a  connexion  of  the  natural  world  with 
the  spiritual  world,  and  that  in  consequence  there  is  a  corre- 
spondence of  all  things  in  the  natural  world  with  all  things  in 
the  spiritual  (see  n.  103-115) ;  also  that  there  is  a  connexion 
and  consequently  a  correspondence  of  all  things  of  man  with  all 
things  of  heaven  (see  n.  87-102). 


CONJUN'CTION    BY    MEANS    OF   THE    WORD.  179 

304*  Man  is  so  created  as  to  have  a  conjundtion  and  con- 
nedlion  with  the  Lord,  but  with  the  angels  of  heaven  only  an 
affiliation.  Man  has  affiliation  with  the  angels,  but  not  conjunc- 
tion, because  in  respe(5l  to  the  interiors  of  his  mind  man  is  by 
creation  like  an  angel,  having  a  like  will  and  a  like  understand- 
ing. Consequently  if  a  man  has  lived  in  accordance  with  the 
Divine  order  he  becomes  after  death  an  angel,  with  the  same 
wisdom  as  an  angel.  Therefore  when  the  conjunction  of  man 
with  heaven  is  spoken  of  his  conjunction  with  the  Lord  and 
affiliation  with  the  angels  is  meant ;  for  heaven  is  heaven  from 
the  Lord's  Divine,  and  not  from  what  is  stri6lly  the  own 
{proprium)  of  augels.  That  it  is  the  Lord's  Divine  that  makes 
heaven  may  be  seen  above  (n.  7-12).  [2.]  But  man  has,  be- 
yond what  the  angels  have,  that  he  is  not  only  in  respect  to 
his  interiors  in  the  spiritual  world,  but  also  at  the  same  time  in 
respedl  to  his  exteriors  in  the  natural  world.  His  exteriors 
which  are  in  the  natural  world  are  all  things  of  his  natural  or 
external  memory  and  of  his  thought  and  imagination  there- 
from ;  in  general,  knowledges  and  sciences  with  their  delights 
and  i^leasures  so  far  as  they  savor  of  the  world,  also  many 
pleasures  belonging  to  the  senses  of  the  body,  together  with  his 
senses  themselves,  his  speech,  and  his  actions.  And  all  these 
are  the  outmosts  in  which  the  Lord's  Divine  influx  terminates ; 
for  that  influx  does  not  stop  midway,  but  goes  on  to  its  outmosts. 
All  this  shows  that  the  outmost  of  Divine  order  is  in  man  ;  and 
being  the  outmost  it  is  also  the  base  and  foundation.  [3.]  As 
the  Lord's  Divine  influx  does  not  stop  midway  but  goes  out  to 
its  outmosts,  as  has  been  said,  and  as  this  middle  part  through 
which  it  passes  is  the  angelic  heaven,  while  the  outmost  is  in 
man,  and  as  nothing  can  exist  unconnected,  it  follows  that  the 
connection  and  conjunClion  of  heaven  with  the  human  race  is 
such  that  one  has  its  permanent  existence  from  the  other,  and 
that  the  human  race  apart  from  heaven  would  be  like  a  chain 
without  a  hook  ;  and  heaven  without  the  human  race  would  be 
like  a  house  without  a  foundation.' 


'  Nothing  sprin.2:s  from  itself,  but  from  what  is  prior  to  itself,  thus 
all  thint!;s  from  a  First,  and  tht-y  also  liave  pennaiK-iil  existence  from 
Him  from  whom  tliey  sprinjj;  forth,  and  permanent  existence  is  a  per- 
I^etual  springiiii;;  forth  (n.  2886,  2888,  3627,  3628,  ^648,  4523,  4524,  6040, 
6056). 

Divine  order  does  not  slop  midway,  but  terminates  in  an  outmost, 
and  that  outmost  is  man,  thus  Divine  order  terminates  in  man  (n.  634, 
25^53.  3632,  5897.  6239,  6451,  6465,  9215,  9216,  9824,  9828,  9836,  9905, 
10044,  10329,  10335,  10548). 


l8o  HEAVEN   AND    HELL. 

305*  But  man  has  severed  this  connection  with  heaven 
by  turning  his  interiors  away  from  heaven,  and  turning  them  to 
the  world  and  to  self  by  means  of  his  love  of  self  and  of  the 
world,  thereby  so  withdrawing  himself  that  he  no  longer  serves 
as  a  basis  and  foundation  for  heaven  ;  and  for  this  reason  the 
Lord  has  provided  a  medium  to  serve  in  place  of  this  base  and 
foundation  for  heaven,  and  also  for  a  conjun6fion  of  heaven  with 
man.  This  medium  is  the  Word.  How  the  Word  serves  as 
such  a  medium  has  been  shown  in  many  places  in  the  Arcmia 
Caelestia,  all  of  which  may  be  seen  gathered  up  in  the  little 
work  on  The  White  Horse  mentioned  in  the  Apocalypse ;  also 
in  the  Appendix  to  the  New  yerusalein  and  its  Heavenly 
Doctrine,  from  which  some  notes  are  here  appended.' 


Interior  things  flow  into  external  things,  even  into  an  extreme  or 
outmost,  in  successive  order,  and  there  they  spring  forth  and  have  per- 
manent existence  (n.  634,  6239,  6465,  9215,  9216). 

Interior  things  spring  forth  and  have  permanent  existence  in  what 
is  outmost  in  simultaneous  order  (n.  5897,  6451,  8603,  10099). 

Tii&refore  ail  interior  things  are  held  together  in  connection  from  a 
First  by  means  of  a  Last  (n.  9828). 

Therefore  "  the  First  and  the  Last"  signify  all  things  and  each  thing, 
that  is,  the  whole  (n.  10044,  10329,  10335). 

Consequently  in  outmosts  there  is  strength  and  power  (n.  9836). 

'  The  Word  in  the  sense  of  the  letter  is  natural  (n.  8783). 

For  the  reason  that  the  natural  is  the  outmost  in  which  spiritual  and 
heavenly  things,  which  are  interior  things,  terminate  and  on  which  they 
rest,  like  a  house  upon  its  foundation  (n.  9430,  9433,  9824,  10044,  '0436). 

That  the  Word  may  be  such  it  is  composed  wholly  of  correspondences 
(n.  1404,  1408,  1409,  1540,  1619,  1659,  1709,  1783,  8615,  10687). 

Because  the  Word  is  such  in  the  sense  of  the  letter  it  is  the  con- 
tainant  of  the  spiritual  and  heavenly  sense  (n.  9407). 

And  it  is  adapted  both  to  men  and  to  angels  (n.  1769-1772,  1887, 
2143,  2157.  2275,  2333,  2395,  2540,  2541,  2547.  2553,  73S1,  8862,  10332). 

And  it  is  what  makes  heaven  and  earth  one  (n.  2310,  2495,  9212, 
9216,  9357,  9396,  10375).  ,.„.,, 

The  conjundion  of  tlie  Lord  with  man  is  through  the  Word,  by 
means  of  the  internal  sense  (n.  10375). 

There  is  conjun(!ilion  by  means  of  all  things  and  each  particular  thing 
of  the  Word,  and  in  consequence  the  Word  is  wonderful  above  all 
other  writing  (n.  10632-10634). 

Since  the  Word  was  written  the  Lord  speaks  with  men  by  means 
of  it  (n.  10290). 

The  church,  where  the  Word  is  and  the  Lord  is  known  by  rneans 
of  it,  in  relation  to  those  who  are  out  of  the  church  where  there  is  no 
Word  and  the  Lord  is  unknown,  is  like  the  heart  and  lungs  in  man  in 
comparison  with  the  other  parts  of  the  body,  which  live  from  them  as 
from  the  fountains  of  their  life  (n.  637,  931,  2054,  2853). 

Before  the  Lord  the  universal  church  on  the  earth  is  as  a  single 
man  (n.  7396,  9276). 

Consecjuently  unless  there  were  on  this  earth  a  churcli  where  the 


CONJUNCTION    1!V    MF.AXS    OF    THK    WORD.  l8l 

306.  I  have  been  told  from  heaven  that  the  most  ancient 
people,  because  their  interiors  were  turned  heavenwards,  had 
dire6l  revelation,  and  by  this  means  there  was  at  that  time  a 
conjunction  of  the  Lord  with  the  human  race.  After  their  times 
there  was  no  such  dire6l  revelation,  but  there  was  -  a  mediate 
revelation  b}'-  means  of  correspondences,  inasmuch  as  all  Divine 
worship  then  consisted  of  correspondences,  and  for  this  reason 
the  churches  of  that  time  were  called  representative  churches. 
For  it  was  then  known  what  correspondence  is  and  what  repre- 
sentation is,  and  that  all  things  on  the  earth  correspond  to 
spiritual  things  in  heaven  and  in  the  church,  or  what  is  the 
same,  represent  them  ;  and  therefore  the  natural  things  that 
constituted  the  externals  of  their  worship  served  them  as 
mediums  for  thinking  spiritually,  that  is,  thinking  with  the  an- 
gels. When  the  knowledge  of  correspondences  and  repre- 
sentations had  been  lost  the  Word  was  written,  in  which  all  the 
words  and  their  meanings  are  correspondences,  and  thus  con- 
tain a  spiritual  or  internal  sense,  in  which  are  the  angels  ;  and  in 
consequence,  whenever  a  man  reads  the  Word  and  perceives  it 
according  to  the  sense  of  the  letter  or  the  outer  sense  the  an- 
gels perceive  it  according  to  the  internal  or  spiritual  sense ;  for 
the  thought  of  angels  is  all  spiritual  while  the  thought  of  man 
is  natural.  These  two  kinds  of  thought  appear  diverse ;  never- 
theless they  are  one  because  they  correspond.  Thus  it  was 
that  when  man  had  separated  himself  from  heaven  and  had 
severed  the  bond  the  Lord  provided  a  medium  of  conjundlion 
of  heaven  with  man  by  means  of  the  Word. 

307.  How  heaven  is  conjoined  with  man  by  means  of  the 
Word  I  will  illustrate  by  some  passages  from  it.  "The  New 
Jerusalem  "  is  described  in  the  Apocalypse  in  these  words  : 

"  I  saw  a  new  heaven  and  a  new  earth,  for  the  first  heaven  and  the  first 
earth  had  passed  away And  I  saw  the  holy  city  New  Jeru- 
salem coming  down  from   God  out  of  heaven The  city  was 

foursquare,  its  length  as  great  as  its  breadth  ;  and  an  angel 
measured  the  city  with  a  reed,  twelve  thousand  furlongs  ;  the 
length,  the  breadth,  and  the  height  of  it  are  equal.  And  he  meas- 
ured   the    wall    thereof,  an    hundred    and    forty-four    cubits,   the 

measure  of  a  man,  that  is,  of  an  angel The  building  of  the 

wall  was  of  jasper;  but  the  city  itself  was  pure  gold,  and  like 
unto  pure  glass  ;  and  the  foundations  of  the  wall  .  .  .  were  adorned 
with  every  precious  stone The    twelve   gates   were   twelve 


Word  is,  and  where  the  Lord  is  known  by  means  of  it,  the  human  race 
here  would  j^erisli  (n.  46S,  637,  931,  4545,  10452). 


l82  HEAVEX   AXD    HELL. 

pearls  ;  . . . .  and  the  street  of  the  city  was  pure  gold,  as  it  were 
transparent  glass"  (xxi.  i,  2,  16-19,  21). 

When  man  reads  these  words  he  understands  them  merely  in 
accordance  with  the  sense  of  the  letter,  namely,  that  the  visible 
heaven  with  the  earth  is  to  perish,  and  a  new  heaven  is  to  come 
into  existence ;  and  upon  the  new  earth  the  holy  city  Jerusalem 
is  to  descend,  with  all  its  dimensions  as  here  described.  But 
the  angels  that  are  with  man  understand  these  things  in  a 
wholly  different  way,  that  is,  every  thing  that  man  understands 
naturally  they  understand  spiritually.  [2.]  By  "the  new  heaven 
and  the  new  earth"  they  understand  a  new  church  ;  by  "the 
city  Jerusalem  coming  down  from  God  out  of  heaven  "  they 
understand  its  heavenly  doctrine  revealed  by  the  Lord  ;  by  "its 
length,  breadth,  and  height,  which  are  equal,"  and  "twelve 
thousand  furlongs,"  they  understand  all  the  goods  and  truths 
of  that  doctrine  in  the  complex  ;  by  the  "  wall"  they  understand 
the  truths  protecting  it ;  by  "  the  measure  of  the  wall,  a  hundred 
and  forty -four  cubits,  which  is  the  measure  of  a  man,  that  is,  of 
an  angel,"  they  understand  all  those  protedling  truths  in  the 
complex  and  their  chara6ler  ;  by  its  "  twelve  gates,  which  were 
of  pearls,"  they  understand  introdu6lory  truths,  "pearls"  signi- 
fying such  truths  ;  by  "  the  foundations  of  the  wall,  which  were 
of  precious  stones,"  they  understand  the  knowledges  on  which 
that  do6itrine  is  founded  ;  by  "  the  gold  like  unto  pure  glass," 
of  which  the  city  and  its  street  were  made,  they  understand  the 
good  of  love  which  makes  the  do6lrine  and  its  truths  trans- 
parent. Thus  do  the  angels  perceive  all  these  things  ;  and 
therefore  not  as  man  perceives  them.  The  natural  ideas  of 
man  thus  pass  into  spiritual  ideas  with  the  angels  without  their 
knowing  anything  of  the  sense  of  the  letter  of  the  Word,  that 
is,  about  "  a  new  heaven  and  a  new  earth,"  "  a  new  city  Jeru- 
salem," its  "  wall,  the  foundations  of  the  wall,  and  its  dimen- 
sions." And  yet  the  thoughts  of  angels  make  one  with  the 
thoughts  of  man,  because  they  correspond  ;  they  make  one  al- 
most the  same  as  the  words  of  a  speaker  make  one  with  the 
understanding  of  them  by  a  hearer  who  attends  solely  to  the 
meaning  and  not  to  the  words.  All  this  shows  how  heaven  is 
conjoined  with  man  by  means  of  the  Word.  [3.]  Let  us  take 
another  example  from  the  Word  : 

"  In  that  day  there  shall  be  a  highway  from  Egypt  to  Assyria,  and  As- 
syria shall  come  into  Egypt  and  Egypt  into  Assyria ;  and  the 
Egyptians  shall   serve  Assyria.      In   that  day  shall   Israel  be  a 


CONJUNCTION    BY    MEANS   OF    THE    WORD.  1S3 

third  to  Egypt  and  to  Assyria,  a  blessing  in  the  midst  of  the  land, 
which  Jehovah  of  hosts  shall  bless,  saying.  Blessed  be  My  people 
the  Egyptian,  and  the  Assyrian  the  work  of  My  hands,  and  Is- 
rael Mine  inheritance"  {Isaiah  xix.  23-25). 

What  man  thinks  when  these  words  are  read,  and  what  the 
angels  think,  can  be  seen  from  the  sense  of  the  letter  of  tlie 
Word  and  from  its  internal  sense.  Man  from  the  sense  of  the 
letter  thinks  that  the  Egyptians  and  Assyrians  are  to  be  con- 
verted to  God  and  accepted,  and  are  then  to  become  one  with 
the  Israelitish  nation  ;  but  angels  in  accordance  with  the  inter- 
nal sense  think  of  a  man  of  the  spiritual  church  who  is  here 
described  in  that  sense,  whose  spiritual  is  "  Israel,"  whose 
natural  is  the  "  Egyptian,"  and  whose  rational,  which  is  the 
middle,  is  the  "Assyrian."'  Nevertheless,  these  two  senses  are 
one  because  they  correspond  ;  and  therefore  when  the  angels 
thus  think  spiritually  and  man  naturally  they  are  conjoined  al- 
most as  soul  and  body  are  ;  in  fa(?t,  the  internal  sense  of  the 
Word  is  its  soul  and  the  sense  of  the  letter  is  its  body.  Such 
is  the  Word  throughout.  All  this  shows  that  it  is  a  medium 
of  conjun6lion  of  heaven  with  man,  and  that  its  literal  sense 
serves  as  a  base  and  foundation. 

308*  There  is  also  a  conjunction  of  heaven  by  means  of 
the  Word  with  those  who  are  outside  of  the  church  where  there 
is  no  Word  ;  for  the  Lord's  church  is  universal,  and  is  with  all 
who  acknowledge  the  Divine  and  live  in  charity.  Moreover, 
such  are  taught  after  death  by  the  angels  and  receive  Divine 
truths  -^  on  which  subje6l  more  may  be  seen  below,  in  the 
chapter  on  the  heathen.  The  universal  church  on  the  earth  in 
the  sight  of  the  Lord  resembles  a  single  man,  just  as   heaven 

'  In  the  Word  "Egypt"  and  "  Egyptian"  signify  the  natural  and  its 
knowledge  (n.  4967,  5679,  5080,  5095,  5160,  5799,  6015,  6147,  6252,  7355, 
7648,9340,9391). 

"Assyria"  signifies  the  rational  (n.  119,  11S6). 

"Israel"  signifies  the  spiriUial  (n.  5414,  5801.  5803,  5806,  5812,  5817, 
5819,  5826,  5833,  5879,  5951,  6426,  6637,  6862,  6868,  7035,  7062,  7198,  7201, 
7215,  7223,  7957,  8234,  8805,  9340). 

■  The  church  specifically  is  where  tlie  Word  is  and  where  the  Lord 
is  known  by  means  of  it,  thus  where  Divine  truths  from  heaven  are  re- 
vealed (n.  3857,  10761). 

The  Lord's  church  is  with  all  in  the  whole  globe  who  live  in  good 
in  accordance  with  the  principles  of  their  religion  (n.  3263,  6637,  10765). 

All  in  every  country  wlio  live  in  good  in  accordance  with  the  prin- 
ciples of  their  religion  and  who  acknowledge  the  Divine  are  accepted 
of  the  Lord  (n.  2589-2604,  2861,  2863,  3263,  4190,  4197,  6700,  9256). 

And  besides  these  all  children  wheresoever  they  are  born  (n. 
2289-2309,  4792)- 


184  •  HEAVEN    AND    HKl.I.. 

does  (see  n.  59-72);  but  the  church  where  the  Word  is  and 
where  the  Lord  is  known  by  means  of  it  is  Hke  the  heart  and 
lungs  in  that  man.  It  is  known  that  all  the  viscera  and  mem- 
bers of  the  entire  body  draw  their  life  from  the  heart  and  lungs 
through  various  derivations  ;  and  it  is  thus  that  those  of  the 
human  race  li\e  who  are  outside  of  the  church  where  the  Word 
is,  and  who  constitute  the  members  of  that  man.  Again,  the 
conjundion  of  heaven  with  those  who  are  at  a  distance  by 
means  of  the  Word  may  be  compared  to  light  radiating  from  a 
centre  all  around.  The  Divine  light  is  in  the  Word,  and  there 
the  Lord  with  heaven  is  present,  and  from  that  presence  those 
at  a  distance  are  in  light ;  but  it  would  be  otherwise  if  there 
were  no  Word.  This  may  be  more  clearly  seen  from  what  has 
been  shown  above  respedling  the  form  of  heaven  in  accordance 
with  which  all  who  are  in  heaven  have  affiliation  and  communi- 
cation. But  while  this  arcanum  rtiay  be  comprehended  by  those 
who  are  in  spiritual  light,  it  cannot  be  comprehended  by 
those  who  are  only  in  natural  light ;  for  innumerable  things  are 
clearly  seen  by  those  who  are  in  spiritual  light  that  are  not 
seen  or  are  seen  obscurely  in  a  general  way  by  those  who  are 
only  in  natural  light. 

309.  Unless  such  a  Word  had  been  given  on  this  earth 
the  man  of  this  earth  would  have  been  separated  from  heaven  ; 
and  if  separated  from  heaven  he  would  have  ceased  to  be 
rational,  for  the  human  rational  exists  by  an  influx  of  the  light 
of  heaven.  Again,  the  man  of  this  earth  is  such  that  he  is  not 
capable  of  receiving  direft  revelation  and  of  being  taught  Di- 
vine truth  by  such  revelation,  as  the  inhabitants  of  other  earths 
are,  that  have  been  especially  described  in  another  small  work. 
For  the  man  of  this  earth  is  more  in  worldly  things,  that  is,  in 
externals,  than  the  men  of  other  earths,  and  it  is  internal  things 
that  are  receptive  of  revelation  ;  if  it  were  received  in  external 
things  the  truth  would  not  be  understood.  That  such  is  the  man 
of  this  earth  is  clearly  evident  from  the  state  of  those  who  are 
within  the  church,  which  is  such  that  while  they  know  from  the 
Word  about  heaven,  about  hell,  about  the  life  after  death,  they 
in  heart  deny  these  things  ;  although  among  them  there  are  some 
who  have  acquired  a  pre-eminent  reputation  for  learning,  and 
who  might  for  that  reason  be  supposed  to  be  wiser  than  others. 

310.  I  have  at  times  talked  with  angels  about  the  Word, 
saying  that  it  is  despised  by  some  on  account  of  its  simple 
style  ;  and  that  nothing  whatever  is  known  about  its  internal 
sense,  and  for  this  reason  it  is  not  believed  that  so  much  wis- 


HEAVEN    AND    HELL    FROM    THE    HUMAN    RACE.  1S5 

dom  lies  hid  in  it.  The  any;els  said  that  although  the  style  ot' 
the  Word  seems  simple  in  the  sense  of  the  letter,  it  is  such  that 
nothing  can  be  compared  to  it  in  excellence,  since  Divine  wis- 
dom lies  concealed  not  only  in  the  meaning  as  a  whole  but  also 
in  each  word ;  and  that  in  heaven  the  wisdom  shines  forth. 
They  wished  to  declare  that  this  wisdom  is  the  very  light  of 
heaven,  because  it  is  Divine  truth,  for  that  which  shines  in 
heaven  is  the  Divine  truth  (see  n.  132).  Again,  they  said  that 
without  such  a  Word  there  would  be  no  light  of  heaven  with 
the  men  of  our  earth,  nor  would  there  be  any  conjun6lion  of 
heaven  with  them  ;  for  there  is  conjun6lion  only  so  far  as  the 
light  of  heaven  is  present  with  man,  and  that  light  is  present 
only  so  far  as  Divine  truth  is  revealed  to  man  by  means  of  the 
Word.  This  conjun6lion  by  means  of  the  correspondence  of 
the  spiritual  sense  of  the  Word  with  its  natural  sense  is  unknown 
to  man,  because  the  man  of  this  earth  knows  nothing  about  the 
spiritual  thought  and  speech  of  angels,  and  how  it  differs  from 
the  natural  thought  and  speech  of  men  ;  and  until  this  is  known 
it  cannot  in  the  least  be  known  what  the  internal  sense  is,  and 
that  such  conjun6lion  is  possible  by  means  of  that  sense.  They 
said,  furthermore,  that  if  this  sense  were  known  to  man,  and  if 
man  in  reading  the  Word  were  to  think  in  accordance  with 
some  knowledge  of  it,  he  would  come  into  interior  wisdom,  and 
would  be  still  more  conjoined  with  heaven,  since  by  this  means 
he  would  enter  into  ideas  like  the  ideas  of  the  angels. 


XXXV. 

Heaven  and  Hell  are  i'rom  the  Human  Race. 

311.  In  the  Christian  world  it  is  wholly  unknown  that 
heaven  and  hell  are  from  the  human  race,  for  it  is  believed  that 
in  the  beginning  angels  were  created  and  heaven  was  thus 
formed ;  also  that  the  devil  or  Satan  was  an  angel  of  light,  but 
having  rebelled  he  was  cast  down  with  his  crew,  and  thus  hell 
was  formed.  The  angels  never  cease  to  wonder  at  such  a  be- 
lief in  the  Christian  world,  and  still  more  that  nothing  is  really 
known  about  heaven,  when  that  is  in  fa<5t  the  primary  principle 
of  all  dodlrine  in  the  church.  But  since  such  ignorance  prevails 
they  rejoice  in  heart  that  it  has  pleased  the  Lord  to  reveal  to 


l86  HEAVEN   AND    HELL. 

mankind  at  this  time  many  things  about  heaven  and  about  hell, 
thereby  dispelling  as  far  as  possible  the  darkness  that  has  been 
daily  increasing  because  the  church  has  come  to  its  end.  [2.] 
They  wish  for  this  reason  that  I  should  declare  from  their  lips 
that  in  the  entire  heaven  there  is  not  a  single  angel  who  was 
created  such  from  the  beginning,  nor  in  hell  any  devil  who  was 
created  an  angel  of  light  and  cast  down ;  but  that  all,  both  in 
heaven  and  in  hell,  are  from  the  human  race ;  in  heaven  those 
who  lived  in  the  world  in  heavenly  love  and  belief,  in  hell  those 
who  lived  in  infernal  love  and  belief,  also  that  it  is  hell  taken  as 
a  whole  that  is  called  the  Devil  and  Satan — the  name  Devil  be- 
ing given  to  the  hell  that  is  behind,  where  those  are  that  are 
called  evil  genii,  and  the  name  Satan  being  given  to  the  hell 
that  is  in  front,  where  those  are  that  are  called  evil  spirits.' 
The  chara6ler  of  these  hells  will  be  described  in  the  following 
pages.  [3.]  The  angels  said  that  the  Christian  world  had 
gathered  such  a  belief  about  those  in  heaven  and  those  in  hell 
from  some  passages  in  the  Word  understood  according  to  the 
mere  sense  of  the  letter  not  illustrated  and  explained  by  genuine 
do6trine  from  the  Word  ;  although  the  sense  of  the  letter  of  the 
Word,  until  illuminated  by  genuine  do6lrine,  draws  the  mind  in 
different  directions  and  begets  ignorance,  heresies,  and  errors.^ 

312.  The  man  of  the  church  also  derives  this  belief  from 
his  believing  that  no  man  comes  into  heaven  or  into  hell  until 
the  time  of  the  final  judgment ;  and  about  that  he  has  accepted 
the  opinion  that  all  visible  things  will  perish  at  that  time  and 
new  things  will  come  into  existence,  and  that  the  soul  will  then 


'  The  hells  taken  together,  or  the  infernals  taken  together,  are 
called  the  Devil  and  Satan  (n.  694). 

Those  that  have  been  devils  in  the  world  become  devils  after  death 
(n.  968). 

'^  The  doctrine  of  the  church  must  be  derived  from  the  Word  (n. 
3464,  5402,  6S22,  10763,  10765). 

Without  docftrine  the  Word  is  not  understood  (n.  9025,  9409,  9424, 
9430,  10324,  1043 I,  10582). 

True  dodrine  is  a  lamp  to  those  who  read  the  Word  (n.  10400). 

Genuine  doftrine  must  be  from  those  who  are  enlightened  by  the 
Lord  (n.  2510,  2516,  2519,  9424,  10105). 

Those  who  are  in  the  sense  of  the  letter  without  dodrine  come  into 
no  understanding  of  Divine  truths  (n.  9409,  9410,  10582). 

And  they  are  led  away  into  many  errors  (n.  10431). 

The  difference  between  those  who  teach  and  learn  from  the  doc- 
trine of  the  church  derived  from  the  Word  and  those  who  teach  and 
learn  from  the  sense  of  the  letter  alone  (n.  9025). 


HEAVF.X   AXD    HELL    FROM    THE    HUMAN    RACE.  187 

return  into  its  b(idy,  and  frc^ni  that  union  men  will  a^jain  live  as 
men.  This  belief  involves  the  other — that  angels  were  created 
such  from  the  beginning ;  for  it  is  impossible  to  believe  that 
heaven  and  hell  are  from  the  human  race  when  it  is  believed 
that  no  man  can  go  there  until  the  end  of  the  world.  [2.]  But 
that  men  might  be  convinced  that  this  is  not  true  it  has  been 
granted  nie  to  be  in  company  with  angels,  and  also  to  talk  with 
those  who  are  in  hell,  and  this  now  for  some  years,  sometimes 
continuously  from  morning  until  evening,  and  thus  be  in- 
formed about  heaven  and  hell.  This  has  been  permitted  that 
the  man  of  the  church  may  no  longer  continue  in  his  erroneous 
belief  about  the  resurre6lion  and  the  day  of  judgment,  and  the 
state  of  the  soul  in  the  meanwhile,  also  about  angels  and  the 
devil.  As  this  belief  is  a  belief  in  what  is  false  it  involves  the 
mind  in  darkness,  and  with  those  who  think  about  these  things 
from  their  own  intelligence  it  induces  doubt  and  at  length 
denial,  for  they  say  in  heart,  "  How  can  so  vast  a  heaven,  with 
so  many  constellations  and  with  the  sun  and  moon,  be  destroyed 
and  dissipated  ;  and  how  can  the  stars  which  are  larger  than  the 
earth  fall  from  hea\'en  to  the  earth ;  and  can  bodies  eaten  up  by 
worms,  consumed  by  corruption,  and  scattered  to  all  the  winds, 
be  gathered  together  again  to  their  souls  ;  and  where  in  the 
meantime  is  the  soul,  and  what  is  it  when  deprived  of  the 
senses  it  had  in  the  body  ? "  [3.1  with  many  other  like  things, 
which  being  incomprehensible  cannot  be  believed,  and  which 
destroy  the  belief  of  many  in  the  life  of  the  soul  after  death, 
and  their  belief  in  heaven  and  hell,  and  with  these  other  matters 
of  belief  pertaining  to  the  church.  That  this  belief  has  been 
destroyed  is  evident  from  its  being  said,  "  Who  has  ever  come 
to  us  from  heaven  and  told  us  that  there  is  a  heaven  ?  What 
is  hell?  is  there  any?  What  is  this  about  man's  being  tor- 
mented with  tire  to  eternity?  What  is  the  day  of  judgment? 
has  it  not  been  expedled  in  vain  for  ages?"  with  other  things 
that  involve  a  denial  of  everything.  [4.]  Therefore  lest  those 
who  think  in  this  way — as  many  do  who  from  their  worldly 
wisdom  are  regarded  as  erudite  and  learned — should  any  longer 
confound  and  mislead  the  simple  in  faith  and  heart,  and  induce 
infernal  darkness  respe6ling  God  and  heaven  and  eternal  life, 
and  all  else  that  depends  on  these,  the  interiors  of  my  spirit 
have  been  opened  by  the  Lord,  and  I  liave  thus  been  permitted 
to  talk  with  all  after  their  decease  with  whom  I  was  ever  ac- 
quainted   in    the  life    of    tiie    body — with    some    for   days,  with 


1 88  HEAVEN   AND    HELL. 

some  for  months,  and  with  some  for  a  year  ;  and  also  with  so 
many  others  that  I  should  not  exaggerate  if  I  should  say  a 
hundred  thousand ;  many  of  whom  were  in  heaven,  and  many 
in  hell.  I  have  also  talked  with  some  two  days  after  their  de- 
cease, and  have  told  them  that  their  funeral  services  were  then 
being  held  and  preparations  made  for  their  interment ;  to  which 
they  replied  that  it  was  well  to  cast  aside  that  which  had  served 
them  as  a  body  and  for  bodily  fundions  in  the  world ;  and 
they  wished  me  to  say  that  they  were  not  dead,  but  were  living 
as  men  the  same  as  before,  and  had  merely  migrated  from  one 
world  into  the  other,  and  were  not  aware  of  having  lost  any 
thing,  since  they  had  a  body  and  its  senses  just  as  before,  also 
understanding  and  will  just  as  before,  with  thoughts  and  affec- 
tions, sensations  and  desires,  like  those  they  had  in  the  world. 
[5.]  Most  of  those  who  had  recently  died,  when  they  saw  them- 
selves to  be  living  men  as  before,  and  in  a  like  state  (for  after 
death  every  one's  state  of  life  is  at  first  such  as  it  was  in  the 
world,  but  there  is  a  gradual  change  in  it  either  into  heaven  or 
into  hell),  were  moved  by  new  joy  at  being  alive,  saying  that 
they  had  not  believed  that  it  would  be  so.  They  greatly 
wondered  that  they  should  have  lived  in  such  ignorance  and 
blindness  about  the  state  of  their  life  after  death  ;  and  especially 
that  the  man  of  the  church  should  be  in  such  ignorance  and 
blindness,  when  above  all  others  in  the  whole  world  he  might 
be  clearly  enlightened  in  regard  to  these  things.'  Then  they 
began  to  see  the  cause  of  that  blindness  and  ignorance,  which 


'  There  are  few  in  Christendom  at  this  day  who  believe  that  man 
rises  again  immediately  after  death  (preface  to  Gi'f2esis,  chap,  xvi.,  and 
n.  4622,  10758) ;  but  it  is  believed  that  he  will  rise  again  at  the  time  of 
the  final  judgment,  when  the  visible  world  will  perish  (n.  10595). 

The  reason  of  this  belief  (n.  10595,  10758). 

Nevertheless  man  does  rise  again  immediately  after  death,  and  then 
he  is  a  man  in  all  respeds,  and  in  every  least  respecS  (n.  4527,  5006, 
5078,  8939,  8991,  10594,  10758). 

The  soul  that  lives  after  death  is  the  spirit  of  man,  which  in  man  is 
the  man  himself,  and  in  the  other  life  is  in  a  complete  Human  form  (n. 
322,  1S80,  1881,  3633,  4622,  4735,  5883,  6054,  6605,  6626,  7021,  10594); 
from  experience  (n.  4527,  5006,  8939)  ;  from  the  Word  (n.  10597). 

What  is  meant  by  the  dead  seen  in  the  holy  city  {Matt,  xxvii.  53) 
explained  (n.  9229). 

In  what  manner  man  is  raised  from  the  dead,  from  experience  (n. 
168-189). 

His  state  after  his  resurrection  (n.  317-319,  21 19,  5079,  10596). 

False  opinions  about  the  soul  and  its  resurredion  (n.  444,  445,  4527, 
4622,  4658). 


HEAVEN    AND    HELL    FROM    THE    HUMAN    RACE.  189 

is,  that  external  things  relating  to  the  world  and  the  body  had 
so  occupied  and  filled  their  minds  that  they  could  not  be  raised 
into  the  light  of  heaven  and  look  into  the  things  of  the  church 
beyond  its  do6lrinals ;  for  when  matters  relating  to  the  body 
and  the  world  are  loved,  as  these  are  at  the  present  day, 
nothing  but  darkness  flows  into  the  mind  when  men  go  beyond 
those  doctrines. 

313*  Very  many  of  the  learned  from  the  Christian  world 
are  astonished  when  they  find  themselves  after  death  in  a  body, 
in  garments,  and  in  houses,  as  in  the  world.  And  when  they 
recall  what  they  have  thought  about  the  life  after  death,  the 
soul,  spirits,  and  heaven  and  hell,  they  are  ashamed  and  con- 
fess that  they  thought  foolishly,  and  that  the  simple  in  faith 
thought  much  more  wisely  than  they.  When  the  minds  of 
learned  men  who  had  confirmed  themselves  in  such  ideas  and 
had  ascribed  all  things  to  nature  were  examined,  it  was  found 
that  their  interiors  were  wholly  closed  up  and  their  exteriors 
were  opened,  that  they  looked  towards  the  world  and  thus  to- 
wards hell  and  not  towards  heaven.  For  to  the  extent  that 
man's  interiors  are  opened  he  looks  towards  heaven,  but  to  the 
extent  that  his  interiors  are  closed  and  his  exteriors  opened  he 
looks  towards  hell,  because  the  interiors  of  man  are  formed  for 
the  reception  of  all  things  of  heaven,  but  the  exteriors  for  the 
reception  of  all  things  of  the  world ;  and  those  who  receive  the 
world,  and  not  heaven  also,  receive  hell.' 

314*  That  heaven  is  from  the  human  race  can  be  seen  also 
from  the  fa6l  that  angelic  minds  and  human  minds  are  the 
same,  both  enjoying  the  ability  to  understand,  perceive  and  will, 
and  both  formed  to  receive  heaven ;  for  the  human  mind  is  just 
as  capable  of  becoming  wise  as  the  angelic  mind  ;  and  if  it  does 
not  attain  to  such  wisdom  in  the  world  it  is  because  it  is  in  an 
earthly  body,  and  in  that  body  its  spiritual  mind  thinks  natur- 
ally. But  it  is  otherwise  when  the  mind  is  loosed  from  its  con- 
nexion with  that  body  ;  then  it  no  longer  thinks  naturally,  but 
spiritually,  and  when  it  thinks  spiritually  its  thoughts  are  incom- 
prehensible artd  ineffable  to  the  natural  man ;   thus  it  becomes 


'  In  man  the  spiritual  world  and  the  natural  world  are  conjoined 
(n.  6057). 

The  internal  of  man  is  formed  after  the  image  of  heaven,  but  the 
external  after  the  image  of  the  world  (n.  3628,  4523,  4524,  6013,  6057, 
9706,  10156,  10472). 


igO  HEAVEN   AND    HELL. 

wise  like  an  angel ;  all  of  which  shows  that  the  internal  part  of 
man,  called  his  spirit,  is  in  its  essence  an  angel  (see  above,  n, 
57)  ;'  and  when  loosed  from  the  earthly  body  is,  like  an  angel, 
in  the  human  form.  (That  an  angel  is  in  a  complete  human 
form  may  be  seen  above,  n.  73-77.)  When,  however,  the  in- 
ternal of  man  is  not  open  above  but  only  beneath,  it  is  still, 
after  it  has  been  loosed  from  the  body,  in  a  human  form,  but  a 
horrible  and  diabolical  form,  able  only  to  look  downwards  to- 
wards hell,  and  not  upwards  towards  heaven. 

315*  Moreover,  any  one  who  has  been  taught  about  Di- 
vine order  can  understand  that  man  was  created  to  become  an 
angel,  because  the  outmost  of  order  is  in  him  (n.  304),  in  which 
what  pertains  to  heavenly  and  angelic  wisdom  can  be  brought 
into  form  and  can  be  renewed  and  multiplied.  Divine  order 
never  stops  midway  to  form  there  a  something  apart  from  the 
outmost,  for  it  is  not  in  its  fulness  and  completion  there ;  but  it 
goes  on  to  the  outmost ;  and  when  it  is  in  its  outmost  it  takes 
on  its  form,  and  by  means  there  coUeded  it  renews  itself  and 
produces  itself  further,  which  it  accomplishes  through  procrea- 
tions. Therefore  the  seed-ground  of  heaven  is  in  the  out- 
most. 

3x6.  The  Lord  rose  again  not  as  to  His  spirit  alone  but  also 
as  to  his  body,  because  when  He  was  in  the  world  He  glorified 
His  whole  Human,  that  is,  made  it  Divine ;  for  His  soul  which 
He  had  from  the  Father  was  of  itself  the  very  Divine,  while  His 
body  became  a  likeness  of  the  soul,  that  is,  of  the  Father,  thus 
also  Divine.  This  is  why  He,  differently  from  any  man,  rose 
again  as  to  both  ;'  and  this  He  made  manifest  to  the  disciples, 
who  when  they  saw  Him  believed  that  they  saw  a  spirit ;  and 
He  said, 


'  There  are  as  many  degrees  of  life  in  man  as  there  are  heavens, 
and  they  are  opened  after  death  in  accord  with  his  life  (n.  3747,  9594)- 

Heaven  is  in  man  (n.  3884). 

Men  who  are  hving  a  life  of  love  and  charity  have  in  them  angelic 
wisdom,  although  it  is  for  the  time  hidden,  but  they  come  into  that 
wisdom  after  death  (n.  2494). 

The  man  who  receives  from  the  Lord  the  good  of  love  and  of  faith 
is  called  in  the  Word  an  angel  (n    10528). 

-  Man  rises  again  only  as  to  his  spirit  (n.  10593,  i0594)- 
The  Lord  alone  rose  again  in  respeft  also  to   His  body  (n.  1729, 
2083,  5078,  10825). 


THE    HKATHKN    IX    HKAVEX.  19! 

"See  My  hands  and  My  feet,  that  it  is  I  Myself  ;  handle  Me  and  see, 
for  a  spirit  hath  not  flesh  and  bones  as  ye  behold  Me  having" 
(^Luke  xxiv.  36-39) ; 

indicating  thereby  that  He  was  a  man  both  in  respect  to  His 
spirit  and  in  respe6l  to  His  body. 

317.  Tiiat  it  might  be  made  clear  that  man  lives  after 
death  and  enters  in  accord  with  his  life  in  the  world  either 
heaven  or  hell,  many  things  have  been  disclosed  to  me 
about  the  state  of  man  after  death,  which  will  be  presented  in 
due  order  in  the  following  pages,  when  the  world  of  spirits  is 
treated  of. 


XXXVI. 

The  Heathen,  or  Peoples  outside  of  the  Church,  in 

Heaven. 

318*  There  is  a  general  opinion  that  those  born  outside 
of  the  church,  who  are  called  the  nations,  or  heathen,  cannot  be 
saved,  because  not  having  the  Word  they  know  nothing  about 
the  Lord,  and  apart  from  the  Lord  there  is  no  salvation.  But 
that  these  also  are  saved  this  alone  makes  certain,  that  the 
mercy  of  the  Lord  is  universal,  that  is,  extends  to  every  individ- 
ual ;  that  these  equally  with  those  within  the  church,  who  are 
few  in  comparison,  are  born  men,  and  that  their  ignorance  of 
the  Lord  is  not  their  fault.  Any  one  who  thinks  from  any  en- 
lightened reason  can  see  that  no  man  is  born  for  hell,  for  the 
Lord  is  love  itself  and  His  love  is  to  will  the  salvation  of  all. 
Therefore  He  has  provided  a  religion  for  every  one,  and  by  it 
acknowledgment  of  the  Divine  and  interior  life ;  for  to  live  in 
accordance  with  one's  religion  is  to  live  interiorly,  since  one 
then  looks  to* the  Divine,  and  so  far  as  he  looks  to  the  Divine 
he  does  not  look  to  the  world  but  separates  himself  from  the 
world,  that  is,  from  the  life  of  the  world,  which  is  exterior  life.' 


'  The  heathen  as  well  as  the  Christians  are  saved  (n.  932,  1032,  1059, 
2284,  2589,  2590,  3778,  4190,  4197). 


192  HEAVEN    AND    HELL. 

319*  That  the  heathen  as  well  as  Christians  are  saved  any- 
one can  see  who  knows  what  it  is  that  makes  heaven  in  man  ; 
for  heaven  is  within  man,  and  those  that  have  heaven  within 
them  come  into  heaven.  Heaven  within  man  is  acknowledging 
the  Divine  and  being  led  by  the  Divine.  The  first  and  chief 
thing  of  every  religion  is  to  acknowledge  the  Divine.  A 
religion  that  does  not  acknowledge  the  Divine  is  no  religion. 
The  precepts  of  every  religion  look  to  worship ;  thus  to  the 
way  in  which  the  Divine  is  to  be  worshipped  that  the  worship 
may  be  acceptable  to  Him  ;  and  when  this  has  been  settled  in 
one's  mind,  that  is,  so  far  as  one  wills  this  or  so  far  as  he  loves 
it,  he  is  led  by  the  Lord.  Every  one  knows  that  the  heathen 
as  well  as  Christians  live  a  moral  life,  and  many  of  them  a  bet- 
ter life  than  Christians.  Moral  life  may  be  lived  either  out  of 
regard  to  the  Divine  or  out  of  regard  to  men  in  the  world  ; 
and  a  moral  life  that  is  lived  out  of  regard  to  the  Divine  is  a 
spiritual  life.  In  outward  form  the  two  appear  alike,  but  in  in- 
ward form  they  are  wholly  different;  the  one  saves  man,  the 
other  does  not.  For  he  who  lives  a  moral  life  out  of  regard 
to  the  Divine  is  led  by  the  Divine ;  while  he  who  leads  a  moral 
life  out  of  regard  to  men  in  the  world  is  led  by  himself  [2.] 
This  may  be  illustrated  by  an  example.  He  that  refrains  from 
doing  evil  to  his  neighbor  because  it  is  antagonistic  to  religion, 
that  is,  antagonistic  to  the  Divine,  refrains  from  doing  evil  from 
a  spiritual  motive ;  but  he  that  refrains  from  doing  evil  to  an- 
other merely  from  fear  of  the  law,  or  the  loss  of  reputation,  of 
honor,  or  gain,  that  is,  from  regard  to  self  and  the  world,  re- 
frains from  doing  evil  from  a  natural  motive,  and  is  led  by  him- 
self. The  life  of  the  latter  is  natural,  that  of  the  former  is  spir- 
itual. A  man  whose  moral  life  is  spiritual  has  heaven  within 
him,  but  he  whose  moral  life  is  merely  natural  does  not  have 
heaven  within  him  ;  and  for  the  reason  that  heaven  flows  in 
from  above  and  opens  man's  interiors,  and  through  his  interiors 


The  lot  of  the  nations  and  peoples  outside  of  the  church  in  the  other 
life  (n.  2589-2604). 

The  church  is  specifically  where  the  Word  is,  and  by  it  the  Lord  is 
known  (n.  3857,  10761). 

Nevertheless,  those  bom  where  the  Word  is  and  where  the  Lord  is 
known  are  not  on  that  account  of  the  church,  but  only  those  who  live 
a  life  of  charity  and  of  faith  (n.  6637,  10143,  10153,  10578,  10645,  10829). 

The  Lord's  church  is  with  all  in  the  whole  world  who  live  in  good 
in  accordance  with  their  religion  and  acknowledge  a  Divine,  and  such 
are  accepted  of  the  Lord  and  come  into  heaven  (n.  2589-2604,  2861, 
2863,  3263,  4190,  4197,  6700,  9256). 


THE    HEATHEN    IN    HEAVEN.  I93 

flows  into  his  exteriors  ;  while  the  world  flows  in  from  beneath 
and  opens  the  exteriors  but  not  the  interiors.  For  there  can 
be  no  flowing  in  from  the  natural  world  into  the  spiritual,  but 
only  from  the  spiritual  world  into  the  natural ;  therefore  if 
heaven  also  does  not  enter,  the  interiors  remain  closed.  All 
this  makes  clear  who  those  are  that  receive  heaven  within  them, 
and  who  do  not.  [3.]  And  yet  heaven  is  not  the  same  in  one 
as  in  another.  It  differs  in  each  one  in  accordance  with  his 
arteclion  for  good  and  its  truth.  Those  that  are  in  an  afle6tion 
for  good  out  of  regard  to  the  Divine  have  a  regard  for  Divine 
truth,  since  good  and  truth  love  each  other  and  desire  to  be 
conjoined.'  This  explains  why  the  heathen,  although  they  are 
not  in  genuine  truths  in  the  world,  yet  because  of  their  love  re- 
ceive truths  in  the  other  life. 

320.  A  certain  spirit  from  among  the  heathen  who  had 
lived  in  the  world  in  good  of  charity  in  accordance  with  his  re- 
ligion, hearing  Christian  spirits  reasoning  about  what  must  be 
believed,  (for  spirits  reason  with  each  other  far  more  thoroughly 
and  acutely  than  men,  especially  about  what  is  good  and  true,) 
wondered  at  such  contentions,  and  said  that  he  did  not  care  to 
listen  to  them,  for  they  reasoned  from  appearances  and  fallacies ; 
and  he  gave  them  this  instrudlion  :  "  If  I  am  good  I  can  know 
from  the  good  itself  what  is  true  ;  and  what  I  do  not  know  I 
can  learn." 

321.  I  have  been  taught  in  many  ways  that  the  heathen 
who  have  led  a  moral  life  and  have  lived  in  obedience  and  sub- 
ordination and  mutual  charity  in  accordance  with  their  religion, 
and  have  thus  received  something  of  conscience,  are  accepted 
in  the  other  life,  and  are  there  instrufled  with  solicitous  care 
by  the  angels  in  the  goods  and  truths  of  faith  ;  and  that  when 
they  are  being  taught  they  behave  themselves  modestly,  intelli- 
gently, and  wisely,  and  readily  accept  truths  and  adopt  them. 
They  have  not  worked  out  for  themselves  any  principles  of  fals- 
ity antagonistic  to  the  truths  of  faith  that  will  need  to  be 
shaken  ofl",  still  less  cavils  against  the  Lord,  as  many  Christians 
have  who  cherish  no  other  idea  of  Him  than  that  He  is  an  or- 


'  Between  good  and  truth  there  is  a  kind  of  marriage  (n.  1904, 
2173,  2508). 

Good  and  truth  are  in  a  perpetual  endeavor  to  be  conjoined,  and 
good  longs  for  truth  and  for  ronjunflion  with  it  (n.  Q206,  9207,  9495). 

How  the  conjunAion  of  good  and  truth  takes  place,  and  in  whom 
(n-  3834.  3843.  4096,  4097,  4301,  4345,  4353.  4364,  4368,  5365,  7623-7627, 
9258). 


194  HEAVEN   AND   HELL. 

dinary  man.  The  heathen  on  the  contrary  when  they  hear  that 
God  has  become  a  man,  and  has  thus  manifested  himself  in  the 
world,  immediately  acknowledge  it  and  worship  the  Lord,  say- 
ing that  because  God  is  the  God  of  heaven  and  of  earth,  and 
because  the  human  race  is  His,  He  has  fully  disclosed  Himself 
to  men.'  It  is  a  Divine  truth  that  apart  from  the  Lord  there  is 
no  salvation ;  but  this  is  to  be  understood  to  mean  that  there 
is  no  salvation  except  from  the  Lord.  There  are  many  earths 
in  the  universe,  and  all  of  them  full  of  inhabitants,  scarcely  any 
of  whom  know  that  the  Lord  took  on  a  Human  on  our  earth. 
Yet  because  they  worship  the  Divine  under  a  human  form  they 
are  accepted  and  led  by  the  Lord.  On  this  subje6l  more  may 
be  seen  in  the  little  work  on  The  Earths  in  the  Universe. 

322*  Among  the  heathen,  as  among  Christians,  there  are 
both  wise  and  simple.  That  I  might  learn  about  them  I  have 
been  permitted  to  speak  with  both,  sometimes  for  hours  and 
days.  But  there  are  no  such  wise  men  now  as  in  ancient  times, 
especially  in  the  Ancient  Church,  which  extended  over  a  large 
part  of  the  Asiatic  world,  and  from  which  religion  spread  to 
many  nations.  That  I  might  wholly  know  about  them  I  have 
been  permitted  to  have  familiar  conversation  with  some  of  these 
wise  men.  There  was  with  me  one  who  was  among  the  wiser 
of  his  time,  and  consequently  well  known  in  the  learned  world, 
with  whom  I  talked  on  various  subjedts,  and  had  reason  to  be- 
lieve that  it  was  Cicero.  Knowing  that  he  was  a  wise  man  I 
talked  with  him  about  wisdom,  intelligence,  order,  and  the 
Word,  and  lasdy  about  the  Lord.  [2.]  Of  wisdom  he  said  that 
there  is  no  other  wisdom  than  the  wisdom  of  life,  and  that  wis- 
dom can  be  predicated  of  nothing  else ;  of  intelligence  that  it  is 
from  wisdom  ;  of  order,  that  it  is  from  the  Supreme  God,  and 
that  to  live  in  that  order  is  to  be  wise  and  intelligent.    As  to  the 


'  Difference  between  the  good  in  which  the  heathen  are  and  that  in 
which  Christians  are  (n.  4189,4197). 

Truths  with  the  heathen  (n.  3263,  3778,  4190). 

The  interiors  cannot  be  so  closed  up  with  the  heathen  as  with  Christ- 
ians (n.  9256). 

Neither  can  so  thick  a  cloud  exist  with  the  heathen  who  live  in  mu- 
tual charity  in  accordance  with  their  religion  as  with  Christians  who 
live  in  no  charity;  the  reasons  (n.  1059,  9256). 

The  heathen  cannot  profane  the  holy  things  of  the  church  as  the 
Christians  do,  because  they  are  ignorant  of  them  (n.  1327,  1328,  2051). 

They  have  a  fear  of  Christians  on  account  of  their  lives  (n.  2596,  2597). 

Those  that  have  lived  well  in  accordance  witli  their  religion  are 
taught  by  angels  and  readily  accept  the  truths  of  faith  and  acknowledge 
the  Lord  (n.  2049,  2595,  2598,  2600,  2601,  2603,  2S61,  2863,  3263). 


THE  HEATHEX  IN  HEAVEN.  1 95 

Word,  when  I  read  to  him  something  from  tlie  prophets  he 
was  dehghted,  especially  with  this,  that  every  name  and  every 
word  signified  interior  things  ;  and  he  wondered  greatly  that 
learned  men  at  this  day  are  not  delighted  with  such  study.  I 
saw  plainly  that  the  interiors  of  his  thought  or  mind  had  been 
opened.  He  said  that  he  was  unable  to  hear  more,  as  he  per- 
ceived something  more  holy  than  he  could  bear,  being  affedled 
so  interiorly.  [3.1  At  length  I  spoke  with  him  about  the  Lord, 
saying  that  while  He  was  born  a  man  He  was  conceived  of 
God,  and  that  he  put  off  the  maternal  human  and  jiut  on  a  Di- 
vine Human,  and  that  it  is  He  that  governs  the  universe.  To 
this  he  replied  that  he  knew  some  things  concerning  the  Lord, 
and  perceived  in  his  way  that  if  mankind  were  to  be  saved  it 
could  not  have  been  done  otherwise.  In  the  meantime  some 
bad  Christians  infused  various  cavils ;  but  to  these  he  gave  no 
attention,  remarking  that  this  was  not  strange,  since  in  the  life 
of  the  body  they  had  imbibed  unbecoming  ideas  on  the  subje6t, 
and  until  they  got  rid  of  these  they  could  not  admit  ideas  that 
confirmed  the  truth,  as  the  ignorant  can. 

323.  It  has  also  been  granted  me  to  talk  with  others  who 
lived  in  ancient  times,  and  who  were  then  among  the  more 
wise.  At  first  they  appeared  in  front  at  a  distance,  and  were 
able  then  to  perceive  the  interiors  of  my  thoughts,  thus  many 
things  fully.  From  one  idea  of  thought  they  were  able  to  dis- 
cern the  entire  series  and  fill  it  with  delightful  things  of  wisdom 
combined  with  charming  representations.  From  this  they  were 
perceived  to  be  among  the  more  wise,  and  I  was  told  that  they 
were  some  of  the  ancient  people  ;  and  as  they  came  nearer  I 
read  to  them  something  from  the  Word,  and  they  were  de- 
lighted beyond  measure.  I  perceived  the  essence  of  their  de- 
light and  gratification,  which  arose  chiefly  from  this,  that  all 
things  and  each  thing  they  heard  from  the  Word  were  repre- 
sentative and  significative  of  heavenly  and  spiritual  things. 
They  said  that  in  their  time,  when  they  lived  in  the  world, 
their  mode  of  thinking  and  speaking  and  also  of  writing  was 
of  this  nature,  and  that  this  was  their  pursuit  of  wisdom. 

324.  But  as  regards  the  heathen  of  the  present  day,  they  are 
not  so  wise,  but  most  of  them  are  simple  in  heart.  Neverthe- 
less, those  of  them  that  have  lived  in  mutual  charity  receive  wis- 
dom in  the  other  life,  and  of  these  one  or  two  examples  may  be 
cited.  When  I  read  the  seventeenth  and  eighteenth  chapters 
of  yudges  (about  Micah,  and  how  the  sons  of  Dan  carried  away 
his  graven  image  and  teraphim  and  Levite)  a  heathen  spirit  was 


196  •  HEAVEN   AND    HELL. 

present  who  in  the  life  of  the  body  had  worshipped  a  graven 
image.  He  listened  attentively  to  what  was  done  to  Micah, 
and  Micah's  great  grief  on  account  of  his  graven  image  which 
the  Danites  took  away,  and  such  grief  came  upon  him  and 
moved  him  that  he  scarcely  knew,  by  reason  of  inward  distress, 
what  to  think.  Not  only  was  this  grief  perceived,  but  also  the  in- 
nocence that  was  in  all  his  affedlions.  The  Christian  spirits  that 
were  present  watched  him  and  wondered  that  a  worshipper  of  a 
graven  image  should  have  so  great  a  feeling  of  sympathy  and  in- 
nocence stirred  in  him.  Afterwards  some  good  spirits  talked  with 
him,  saying  that  graven  images  should  not  be  worshipped,  and 
that  being  a  man  he  was  capable  of  understanding  this ;  that 
he  ought,  apart  from  a  graven  image,  to  think  of  God  the 
Creator  and  Ruler  of  the  whole  heaven  and  the  whole  earth, 
and  that  that  God  is  the  Lord.  When  this  was  said  I  was  per- 
mitted to  perceive  the  interior  nature  of  his  adoration,  which  was 
communicated  to  me  ;  and  it  was  much  more  holy  than  in  the 
case  of  Christians.  All  this  makes  clear  that  at  the  present  day 
the  heathen  come  into  heaven  with  less  difficulty  than  Christ- 
ians, according  to  the  Lord's  words  in  Luke  : 

"  Then  shall  they  come  from  the  east  and  the  west,  and  from  the 
north  and  the  south,  and  shall  recline  in  the  kingdom  of  God. 
And  behold,  there  are  last  who  shall  be  first,  and  there  are  first 
who  shall  be  last "  (xiii.  29,  30). 

For  in  the  state  in  which  that  spirit  was  he  could  be  imbued 
with  all  things  of  faith  and  receive  them  with  interior  affe<5tion  ; 
there  was  in  him  the  mercy  of  love,  and  in  his  ignorance  there 
was  innocence  ;  and  when  these  are  present  all  things  of  faith 
are  received  as  it  were  spontaneously  and  with  joy.  He  was 
afterwards  received  among  angels. 

325.  A  choir  at  a  distance  was  heard  one  morning,  and 
from  the  choir's  representations  I  was  permitted  to  know  that 
they  were  Chinese,  for  they  exhibited  a  kind  of  woolly  goat,  then 
a  cake  of  millet,  and  an  ebony  spoon,  also  the  idea  of  a  floating 
city.  They  desired  to  come  nearer  to  me,  and  when  they  had 
joined  me  they  said  that  they  wished  to  be  alone  with  me,  that 
they  might  disclose  their  thoughts.  But  they  were  told  that 
they  were  not  alone,  and  that  some  were  displeased  at  their 
wishing  to  be  alone,  although  they  were  guests.  When  they 
perceived  this  displeasure  they  began  to  think  whether  they 
had  transgressed  against  their  neighbor,  and  whether  they  had 
claimed  any  thing  to  themselves  that  belonged  to  others.  All 
thought  in  the  other  life  being  communicated  I  was  permitted 


THE    HEATHEN    iN    HEAVEN.  197 

to  perceive  the  agitation  of  their  minds.  It  consisted  of  an  ap- 
prehension that  possibly  they  had  injured  those  who  were  dis- 
pleased, of  shame  on  that  account,  together  with  other  worthy 
affedions  ;  and  it  was  thus  known  that  they  were  endowed  with 
charity.  Soon  after  I  spoke  with  them,  and  at  last  about  the 
Lord.  When  I  called  Him  "Christ"  I  perceived  a  certain  re- 
pugnance in  them  ;  but  the  reason  was  disclosed,  namely,  that 
they  had  brought  this  from  the  world,  from  their  having  learned 
that  Christians  lived  worse  lives  than  they  did,  and  were  destitute 
of  charity.  But  when  I  called  him  simply  "Lord"  they  were 
interiorly  mo\'ed.  Afterwards,  they  were  taught  by  the  angels 
that  the  Christian  doclrine  beyond  every  other  in  the  world 
prescribes  love  and  charity,  but  that  there  are  few  who  li\e  in  ac- 
cordance with  it.  There  are  heathen  who  have  come  to  know 
while  they  lived  in  the  world,  both  from  intercourse  and  report, 
that  Christians  lead  bad  lives,  are  addicted  to  adultery,  hatred, 
quarreling,  drunkenness,  and  the  like,  which  they  themselves 
abhor  because  such  things  are  contrary  to  their  religion.  These 
in  the  other  life  are  more  timid  than  others  about  accepting 
the  truths  of  faith  ;  but  they  are  taught  by  the  angels  that  the 
Christian  dodrine,  as  well  as  the  faith  itself,  teaches  a  very 
different  Hfe,  but  that  the  lives  of  Christians  are  less  in  accord 
with  their  doclrine  than  the  lives  of  heathen.  When  they  re- 
cognize this  they  receive  the  truths  of  faith,  and  adore  the 
Lord,  but  less  readily  than  others. 

326*  It  is  a  common  thing  for  heathen  that  have  wor- 
shipped any  god  under  an  image  or  statue,  or  any  graven 
thing,  to  be  introduced,  when  they  come  into  the  other  life,  to 
certain  spirits  in  place  of  their  gods  or  idols,  that  they  may  rid 
themselves  of  their  fantasies.  When  they  have  been  associated 
with  these  lor  some  days,  the  fantasies  are  put  away.  Also 
those  that  have  worshipped  men  are  sometimes  introduced  to 
the  men  they  have  worshipped,  or  to  others  in  their  place — as 
manv  of  the  Jews  to  Abraham,  Jacob,  Moses,  and  David — but 
when  they  come  to  see  that  they  are  human  the  same  as  others, 
and  that  they  can  give  them  no  help,  they  are  ashamed,  and  are 
carried  to  their  own  places  in  accordance  with  their  lives. 
Among  the  heathen  in  heaven  the  Africans  are  most  beloved, 
for  they  receive  the  goods  and  truths  of  heaven  more  readily 
than  others.  They  especially  wish  to  be  called  obedient,  but 
not  faithful.  They  say  that  as  Christians  possess  the  dodrine 
of  faith  they  may  be  called  faithful ;  but  they  themselves  simply 
accept  that  dodrine,  or  as  they  say,  have  the  .ability  to  accept  it. 


198  HEAVEN    AND    HELL. 

327.  I  have  talked  with  some  who  were  in  the  Ancient 
Church.  That  is  called  the  Ancient  Church  that  was  established 
after  the  deluge,  and  extended  through  many  kingdoms,  namely, 
Assyria,  Mesopotamia,  Syria,  Ethiopia,  Arabia,  Libya,  Egypt, 
Philistia  as  far  as  Tyre  and  Zidon,  and  through  the  land  of 
Canaan  on  both  sides  of  the  Jordan.'  The  men  of  this  church 
knew  about  the  Lord  that  He  was  to  come,  and  were  imbued 
with  the  goods  of  faith,  and  yet  they  fell  away  and  became 
idolaters.  These  spirits  were  in  front  towards  the  left,  in  a 
dark  place  and  in  a  miserable  state.  Their  speech  was  like  the 
sound  of  a  pipe  of  one  tone,  almost  without  rational  thought. 
They  said  that  they  had  been  there  for  many  centuries,  and 
that  they  are  sometimes  taken  out  that  they  may  serve  others 
for  certain  uses  of  a  low  order.  From  this  I  was  led  to  think 
about  many  Christians — who  are  inwardly  though  not  outwardly 
idolaters,  since  they  are  worshippers  of  self  and  of  the  world,  and 
in  heart  deny  the  Lord — what  lot  awaits  such  in  the  other  life. 

328*  That  the  church  of  the  Lord  is  spread  over  all  the 
globe  and  is  thus  universal ;  and  that  all  those  are  in  it  who 
have  lived  in  the  good  of  charity  in  accordance  with  their  relig- 
ion ;  and  that  the  church,  where  the  Word  is  and  by  means  of  it 
the  Lord  is  known,  is  in  relation  to  those  who  are  out  of  the 
church  like  the  heart  and  lungs  in  man,  from  which  all  the 
viscera  and  members  of  the  body  have  their  life,  variously  ac- 
cording to  their  forms,  positions,  and  conjunctions,  may  be  seen 
above  (n.  308). 


'  The  first  and  Most  Ancient  Church  on  this  earth  was  that  which  is 
described  in  the  first  chapters  of  Genesis,  and  that  church  above  all 
others  was  celestial  (n.  607,  895,  920,  1121-1124,  2S96,  4493,  8891,  9942, 

10545 )• 

What  the  celestial  are  in  heaven  (n.  1114-1125). 

There  were  various  churches  after  the  flood  which  are  called  ancient 
churches  (n.  11 25-1 127,  1327,  10355). 

What  the  men  of  the  Ancient  Church  were  (n.  609,  895). 

The  ancient  churches  were  representative  churches  (n.  519, 521,  2896). 

In  the  Ancient  Church  there  was  a  Word,  but  it  has  been  lost  (n. 
2897). 

The  charafter  of  the  Ancient  Church  when  it  began  to  decline  (n. 
1128). 

The  difference  between  the  Most  Ancient  Church  and  the  Ancient 
Church  (n.  597,  607,  640,  641,  765,  784,  895,  4493)- 

The  statutes,  the  judgments,  and  the  laws,  which  were  commanded 
in  the  Jewish  Church,  were  in  part  like  those  in  the  Ancient  Church 
(n.  4288,  4449,  10149). 

The  God  of  the  Most  Ancient  Church  and  of  the  Ancient  Church 
was  the  Lord,  and  He  was  called  Jehovah  (n.  1343,  6846). 


LITTLE    CHILDREN    L\    HEAVEN.  I99. 

XXXVII. 

Little  Chh.dren  in  Heaven. 

329*  It  is  a  belief  of  some  that  only  such  children  as  are 
born  within  the  church  go  to  heaven,  and  that  those  born  out 
of  the  church  do  not,  and  for  the  reason  that  the  children  with- 
in the  church  are  baptised  and  by  baptism  are  initiated  into  the 
faith  of  the  church.  Such  are  not  aware  that  no  one  receives 
heaven  or  faith  through  baptism  ;  for  baptism  is  merely  for  a 
sign  and  memorial  that  man  should  be  regenerated,  and  that 
those  born  within  the  church  can  be  regenerated  because  the 
Word  is  there,  and  in  the  Word  are  the  Divine  truths  by  means 
of  which  regeneration  is  effe6led,  and  there  the  Lord  who  re- 
generates is  known.'  Let  them  know  therefore  that  every 
child,  wherever  he  is  born,  whether  within  the  church  or  out- 
side of  it,  whether  of  pious  parents  or  impious,  is  received  when 
he  dies  by  the  Lord  and  trained  up  in  heaven,  and  taught  in 
accordance  with  Divine  order,  and  imbued  with  affedions  for 
what  is  good,  and  through  these  with  a  knowledge  of  what  is 
true ;  and  afterwards  as  he  is  perfe6ted  in  intelligence  and  wis- 
dom is  introduced  into  heaven  and  becomes  an  angel.  Every 
one  who  thinks  from  reason  can  be  sure  that  all  are  born  for 
heaven  and  no  one  for  hell,  and  if  man  conies  into  hell  he  him- 
self is  culpable  ;  but  little  children  cannot  be  hekl  culpable. 

330.  When  children  die  they  are  still  children  in  the 
other  life,  having  a  like  infantile  mind,  a  like  innocence  in 
ignorance,  and  a  like  tenderness  in  all  things.  They  are  merely 
in  the  rudiments  of  a  capacity  to  become  angels,  for  children 
are  not  angels  but  become  angels.  Every  one  passing  out  of 
this  world  enters  the  other  in  the  same  state  of  life,  a  little 
child  in  the  state  of  a  little  child,  a  boy  in  the  state  of  a  bov,  a 

'  Baptism  signifies  regeneration  by  the  Lord  by  means  of  the  truths 
of  faith  from  tiie  Word  (n.  4255,  5120,  9088,  10239,  10386-103S8,  10392). 

Baptism  is  a  sign  that  the  man  baptised  is  of  the  churcli  in  which 
the  Lord,  who  regenerates,  is  acknowledged,  and  where  the  Word  is 
from  which  are  the  truths  of  faitii,  by  means  of  which  regeneration  is 
ef?e6ted  (n.  10386-10388). 

Baptism  confers  neitlier  faith  nor  salvation,  but  it  is  a  witness  that 
those  who  are  being  regenerated  will  receive  faith  and  salvation  (n. 
10391). 


200  HEAVEX    AND    HELL. 

youth,  a  man,  an  old  man,  in  the  state  of  a  youth,  a  man,  or 
an  old  man ;  but  subsequently  each  one's  state  is  changed. 
The  state  of  little  children  surpasses  the  state  of  all  others  in 
that  they  are  in  innocence,  and  evil  has  not  yet  been  rooted  in 
them  by  actual  life ;  and  in  innocence  all  things  of  heaven  can 
be  implanted,  for  it  is  a  receptacle  of  the  truth  of  faith  and  of 
the  good  of  love. 

331,  The  state  of  children  in  the  other  life  far  surpasses 
their  state  in  the  world,  for  they  are  not  clothed  with  an  earthly 
body,  but  with  such  a  body  as  the  angels  have.  The  earthly 
body  is  in  itself  gross,  and  receives  its.  first  sensations  and 
first  motions  not  from  the  inner  or  spiritual  world,  but  from 
the  outer  or  natural  world;  and  in  consequence  in  this  world 
children  must  be  taught  to  walk,  to  guide  their  motions,  and 
to  speak ;  and  even  their  senses,  as  seeing  and  hearing,  must 
be  opened  by  use.  It  is  not  so  with  children  in  the  other 
life.  As  they  are  spirits  they  act  at  once  in  accordance  with 
their  interiors,  walking  without  pradice,  and  also  talking, 
but  at  first  from  general  affe6lions  not  yet  distinguished  into 
ideas  of  thought ;  but  they  are  quickly  initiated  into  these,  for 
the  reason  that  their  exteriors  are  homogeneous  with  their  in- 
teriors. The  speech  of  angels  (as  may  be  seen  above,  n. 
234-245)  so  flows  forth  from  affedion  modified  by  ideas  of 
thought  that  their  speech  completely  conforms  to  their  thoughts 
from  afife6tion. 

332,  As  soon  as  little  children  are  resuscitated,  which 
takes  j)lace  immediately  after  death,  they  are  taken  into  heaven 
and  confided  to  angel  women  who  in  the  life  of  the  body 
tenderly  loved  children  and  at  the  same  time  loved  God.  Be- 
cause these  during  their  life  in  the  world  loved  all  children  with 
a  kind  of  motherly  tenderness,  they  receive  them  as  their  own  ; 
while  the  children,  from  an  implanted  instinct,  love  them  as 
their  own  mothers.  There  are  as  many  children  in  each  one's 
care  as  she  desires  from  a  spiritual  parental  afifedlion.  This 
heaven  appears  in  front  before  the  forehead,  dire6lly  in  the  line 
or  radius  in  which  the  angels  look  to  the  Lord.  It  is  so  situated 
because  all  children  are  under  the  immediate  auspices  of  the 
Lord ;  and  the  heaven  of  innocence,  which  is  the  third  heaven, 
flows  into  them. 

333,  Children  have  various  dispositions,  some  that  of  the 
spiritual  angels  and  some  that  of  the  celestial  angels.  Those 
who  are  of  a  celestial  disposition  are  seen  in  that  heaven  to  the 


LITTLE   CHILDREN    IN    HEAVEN.  20I 

right,  and  those  of  a  spiritual  disposition  to  the  left.  All 
children  in  the  Greatest  Man,  which  is  heaven,  are  in  the  prov- 
ince of  the  eyes — those  of  a  spiritual  disposition  in  the  province 
of  the  left  eye,  and  those  of  a  celestial  disposition  in  the  prov- 
ince of  the  right  eye.  This  is  becau.se  the  angels  who  are  in 
the  spiritual  kingdom  see  the  Lord  before  the  left  eye,  and 
those  who  are  in  the  celestial  kingdom  before  the  right  eye  (see 
above,  n.  ii8).  This  fad  that  in  the  Greatest  Man  or  heaven 
children  are  in  the  province  of  the  eyes  is  a  proof  that  they 
are  under  the  immediate  sight  and  auspices  of  the  Lord. 

334.  How  children  are  taught  in  heaven  shall  be  briefly 
told.  From  their  nurses  they  learn  to  talk.  Their  earliest 
speech  is  simply  a  sound  of  afTe6lion  ;  this  by  degrees  becomes 
more  distin6l  as  ideas  of  thought  enter ;  for  ideas  of  thought 
from  affections  constitute  all  angelic  speech  (as  may  be  seen  in 
its  own  chapter,  n.  234-245).  Into  their  affedlions,  all  of  which 
proceed  from  innocence,  such  things  as  appear  before  their 
eyes  and  cause  delight  are  first  instilled  ;  and  as  these  things 
are  from  a  spiritual  origin  the  things  of  heaven  at  once  flow  into 
them,  and  by  means  of  these  heavenly  things  their  interiors  are 
opened,  and  they  are  thereby  daily  perfected.  When  this,  first 
age  is  completed  they  are  transferred  to  another  heaven,  where 
they  are  taught  by  masters  ;  and  so  on. 

335*  Children  are  taught  chiefly  by  representatives  suited 
to  their  capacity.  These  are  beautiful  and  full  of  wisdom  from 
within,  beyond  all  belief.  In  this  way  an  intelligence  that  derives 
its  soul  from  good  is  gradually  imparted  to  them.  I  will  here 
describe  two  representatives  that  I  have  been  permitted  to  see, 
from  which  the  nature  of  others  may  be  inferred.  First  there 
was  a  representation  of  the  Lord's  rising  from  the  sepulchre,  and 
at  the  same  time  of  the  uniting  of  His  Human  with  the  Divine. 
This  was  done  in  a  manner  so  wise  as  to  surpass  all  human  wis- 
dom, and  at  the  same  time  in  an  innocent  infantile  manner.  An 
idea  of  a  sepulchre  was  presented,  and  with  it  an  idea  of  the 
Lord,  but  in  so  remote  a  way  that  there  was  scarcely  any  per- 
ception of  its  being  the  Lord,  e.xcept  seemingly  afar  off;  and  for 
the  reason  that  in  the  idea  of  a  sepulchre  there  is  something  fu- 
nereal, and  this  was  thus  removed.  Afterwards  they  cautiously  ad- 
mitted into  the  sepulchre  something  atmospheric,  with  an  appear- 
ance of  thin  vapor,  by  which  they  signified  spiritual  life  in  bap- 
tism, with  proper  remoteness.  Afterwards  I  saw  a  representation 
by  the  angels  of  the  Lord's  descent  to  those  that  are  "bound,"  and 


202  HEAVEN   AND    HELL. 

of  His  ascent  with  these  into  heaven,  and  this  with  incom- 
parable prudence  and  gentleness.  In  adaptation  to  the  infantile 
mind  they  let  down  little  cords,  almost  invisible,  very  soft  and 
tender,  by  which  they  lightened  the  Lord's  ascent,  always  with 
a  holy  solicitude  that  there  should  be  nothing  in  the  represent- 
ation bordering  upon  anything  that  did  not  contain  what  is 
spiritual  and  heavenly.  Other  representations  are  there  given, 
whereby,  as  by  plays  adapted  to  the  minds  of  children,  they  are 
guided  into  knowledges  of  truth  and  affections  for  good. 

336.  It  was  also  shown  how  tender  their  understanding  is. 
When  I  was  praying  the  Lord's  prayer,  and  from  their  under- 
standing they  flowed  into  the  ideas  of  my  thought,  their  influx 
was  perceived  to  be  so  tender  and  soft  as  to  be  almost  solely  a 
matter  of  afle(?tion  ;  and  at  the  same  time  their  understanding 
seemed  to  be  open  even  from  the  Lord,  for  what  flowed  forth 
from  them  was  as  if  it  simply  flowed  through  them.  Moreover,, 
the  Lord  flows  into  the  ideas  of  children  chiefly  from  inmosts,  for 
there  is  nothing,  as  with  adults,  to  close  up  their  ideas,  no  prin- 
ciples of  falsity  to  close  the  way  to  the  understanding  of  truth, 
nor  any  life  of  evil  to  close  the  way  to  the  reception  of  good, 
and  thereby  to  the  reception  of  wisdom.  All  this  makes  clear 
that  children  do  not  come  at  once  after  death  into  an  angelic 
state,  but  are  gradually  brought  into  it  by  means  ot  knowledges 
of  good  and  truth,  and  in  harmony  with  all  heavenl)'  order ; 
for  the  least  particulars  of  their  nature  are  known  to  the  Lord, 
and  thus  they  are  led,  in  accord  with  each  and  every  movement 
of  their  inclination,  to  receive  the  truths  of  good  and  the  goods 
of  truth. 

337.  I  have  also  been  shown  how  all  things  are  implanted 
in  them  by  delightful  and  pleasant  means  suited  to  their  genius. 
I  have  been  permitted  to  see  children  most  charmingly  attired, 
having  garlands  of  flowers  resplendent  with  beautiful  and  heav- 
enly colors  twined  about  their  breasts  and  tender  arms  ;  and 
once  to  see  them  accompanied  by  those  in  charge  of  them  and 
by  maidens,  in  a  park  most  beautifully  adorned,  not  so  much 
with  trees,  as  with  arbors  and  covered  walks  of  laurel,  and  paths 
leading  inward  ;  and  when  the  children  entered  attired  as  they 
were  the  flowers  over  the  entrance  shone  forth  most  joyously. 
This  indicates  the  nature  of  their  delights,  also  how  they  are 
led  by  means  of  these  pleasant  and  delightful  things  into  the 
goods  of  innocence  and  charity,  which  are  thereby  continually 
instilled  into  them  by  the  Lord. 


LITTLE   CHILDREN    IN    HEAVEN.  203 

338*  It  was  sliown  me,  by  a  mode  of  communication  com- 
mon in  the  other  hfe,  what  the  ideas  of  children  are  when  they 
see  objedts  of  any  kind.  Each  and  every  objed  seemed  to  them 
to  be  alive  ;  and  thus  in  every  least  idea  of  their  thought  there 
is  life.  And  it  was  perceived  that  children  on  the  earth  have 
nearly  the  same  ideas  when  they  are  at  their  little  plays  ;  for 
as  yet  they  have  no  such  refledlion  as  adults  have  about  what 
is  inanimate. 

339.  It  has  been  said  above  that  children  are  of  a  genius 
either  celestial  or  spiritual.  Those  of  a  celestial  genius  are 
easily  distinguished  from  those  of  a  spiritual  genius.  Their 
thought,  speech,  and  a6lion,  is  so  gentle  that  hardly  anything 
appears  except  what  flows  from  a  love  of  good  in  the  Lord  and 
from  a  love  for  other  children.  But  those  of  a  spiritual  genius 
are  not  so  gentle ;  but  in  every  thing  with  them  there  appears  a 
sort  of  vibration,  as  of  wings.  The  difference  is  seen  also  in 
their  ill-feeling  and  in  other  things. 

340.  Many  may  suppose  that  in  heaven  children  remain 
children,  and  continue  as  children  among  the  angels.  Those 
who  do  not  know  what  an  angel  is  may  have  had  this  opinion 
confirmed  by  paintings  and  images  in  churches,  in  which  angels 
are  represented  as  children.  But  it  is  wholly  otherwise.  Intel- 
ligence and  wisdom  are  what  constitute  an  angel,  and  as  long 
as  children  do  not  possess  these  they  are  not  angels,  although 
they  are  with  the  angels  ;  but  as  soon  as  they  become  intelli- 
gent and  wise  they  become  angels  ;  and  what  is  wonderful, 
they  do  not  then  appear  as  children,  but  as  adults,  for  they  are 
no  longer  of  an  infantile  genius,  but  of  a  more  mature  angelic 
genius.  Intelligence  and  wisdom  produce  this  effeft.  The  rea- 
son why  children  appear  more  mature,  thus  as  youths  and 
young  men,  as  their  intelligence  and  wisdom  increases,  is  that 
intelligence  and  wisdom  are  essential  s|)iritual  nourishment ;' 
and  thus  the  things  that  nourish  their  minds  also  nourish  their 


'  .Spiritual  fond  is  knowled.tje,  intelligence,  and  wisdom,  thus  the 
good  and  truth  from  which  these  are  (n.  3114,  4459.  4792,  5147,  5293, 
5340,  5342,  5410,  5426,  5576,  55S2.  5,s8S,  5655',  S562,  9003). 

Therefore  in  a  spiritual  sense  every  tiling  that  comes  forth  from  the 
mouth  of  the  Lord  is  food  (n.  6.Sr). 

Because  bread  means  all  food  in  general  it  signifies  every  good,  ce- 
lestial and  spiritual  (n.  276,  6.S0,  2165,  2177,  347S,  6118,  S410). 

And  for  the  reastm  that  these  nourisli  the  mind,  which  belongs  to 
the  internal  man  (n.  4459,  5293,  5576.  6277,  8410). 


204  HEAVEN    AND    HELL. 

bodies,  and  this  from  correspondence ;  for  the  form  of  the  body- 
is  simply  the  external  of  the  interiors.  But  it  should  be  under- 
stood that  in  heaven  children  advance  in  age  only  to  early  man- 
hood, and  remain  in  this  to  eternity.  That  I  might  be  assured 
that  this  is  so  I  have  been  permitted  to  talk  with  some  who  had 
been  educated  as  children  in  heaven,  and  had  grown  up  there ; 
with  some  also  while  they  were  children,  and  again  with  the 
same  when  they  had  become  young  men  ;  and  I  have  learned 
from  them  about  the  progress  of  their  life  from  one  age  to 
another. 

341*  That  innocence  is  a  receptacle  of  all  things  of  heaven, 
and  thus  the  innocence  of  children  is  a  plane  for  all  affections 
for  good  and  truth,  can  be  seen  from  what  has  been  shown 
above  (n.  276-283)  in  regard  to  the  innocence  of  angels  in  heaven, 
namely,  that  innocence  is  a  willingness  to  be  led  by  the  Lord 
and  not  by  oneself;  consequently  so  far  as  a  man  is  in  inno- 
cence he  is  separated  from  what  is  his  own,  and  so  far  as  one 
is  separated  from  what  is  his  own  he  is  in  what  is  the  Lord's 
own.  The  Lord's  own  is  what  is  called  His  righteousness  and 
merit.  But  the  innocence  of  children  is  not  genuine  innocence, 
because  as  yet  it  is  without  wisdom.  Genuine  innocence  is 
wisdom,  since  so  far  as  any  one  is  wise  he  loves  to  be  led  by 
the  Lord ;  or  what  is  the  same,  so  far  as  any  one  is  led  by  the 
Lord  he  is  wise.  [2.]  Therefore  children  are  led  from  the  ex- 
ternal innocence  in  which  they  are  at  the  beginning,  and  which 
is  called  the  innocence  of  childhood,  to  internal  innocence,  which 
is  the  innocence  of  wisdom.  This  innocence  is  the  end  that 
diredls  all  their  instru6lion  and  progress  ;  and  therefore  when 
they  have  attained  to  the  innocence  of  wisdom,  the  innocence 
of  childhood,  which  in  the  meanwhile  has  served  them  as  a 
plane,  is  joined  to  them.  [3.1  The  innocence  of  children  has 
been  represented  to  me  as  a  wooden  sort  of  thing,  almost  devoid 
of  life,  which  becomes  vivified  as  they  are  perfe6led  by  know- 
ledges of  truth  and  affe6tions  for  good.  Afterwards  genuine 
innocence  was  represented  by  a  most  beautiful  child,  naked  and 
full  of  life ;  for  the  really  innocent,  who  are  in  the  inmost 
heaven  and  thus  nearest  to  the  Lord,  always  appear  before  the 
eyes  of  other  angels  as  children,  and  some  of  them  naked ;  for 
innocence  is  represented  by  nakedness  unaccompanied  by  shame, 
as  is  said  of  the  first  man  and  his  wife  in  Paradise  (^Geti.  ii.  25); 
so  when  their  state  of  innocence  perished,  they  were  ashamed 
of  their  nakedness,  and  hid  themselves  (chap.  iii.  7,  10,  11).     In 


LITTLE  CHILDREN    IN    HEAVEN.  205 

a  word,  the  wiser  the  angels  are  the  more  innocent  they  are, 
and  the  more  innocent  they  are  the  more  they  appear  to  them- 
selves as  little  children.  This  is  why  in  the  Word  "childhood" 
siynitics  innocence  (see  above,  n.  278). 

342.  I  have  talked  with  angels  about  children,  whether 
they  are  free  from  evils,  inasmuch  as  they  have  no  a6lual  evil 
as  adults  have ;  and  I  was  told  that  they  are  equally  in  evil, 
and  in  faof  are  nothuig  but  evil ;'  but,  like  the  angels,  they  are 
so  withheld  from  evil  and  held  in  good  by  the  Lord  as  to 
seem  to  themselves  to  be  in  good  from  themselves.  For  this 
reason  when  children  have  become  adults  in  heaven,  that  they 
may  not  have  the  f;ilse  idea  about  themselves  that  the  good  in 
them  is  from  themselves  and  not  from  the  Lord,  they  are  now 
and  then  let  down  into  their  evils  which  they  inherited,  and  are 
left  in  them  until  they  realize,  acknowledge,  and  believe  the 
truth  of  the  matter.  [2.]  There  was  one,  the  son  of  a  king, 
who  died  in  childhood  and  grew  up  in  heaven,  who  held  this 
oi)inion.  Therefore  he  was  let  down  into  that  life  of  evils  into 
which  he  was  born,  and  he  then  perceived  from  the  sphere  of 
his  life  that  he  had  a  disposition  to  domineer  over  others,  and 
regarded  adulteries  as  of  no  account ;  these  evils  he  had  in- 
herited from  his  parents  ;  but  after  he  had  been  brought  to 
recognize  his  real  charac^ter  he  was  again  received  among  the 
angels  with  whom  he  had  before  been  associated.  [3.1  In  the 
other  life  one  never  suffers  punishment  on  account  of  his  inher- 
ited evil,  because  it  is  not  his  evil,  that  is,  it  is  not  his  fault  that 
he  is  such  ;  he  suffers  only  on  account  of  a6lual  evil  that  is  his, 

'  All  kinds  of  men  are  born  into  evils  of  every  kind,  even  to  the  ex- 
tent that  what  is  their  own  is  nothing  but  evil  (n.  210,  215,  731,  874-S76, 
9S7,  1047,  2307,  2308,  3518,-  3701,  3812,  8480,  8550,  10283,  10284,  10286, 
10731 ). 

Consequently  man  must  needs  be  reborn,  that  is,  regenerated  (n. 
3701 ). 

Man's  inherited  evil  consists  in  his  loving  himself  more  than  God, 
and  the  world  more  than  heaven,  and  in  making  his  neighbor,  in  com- 
parison with  himself,  of  no  account,  except  for  the  sake  of  self,  that  is, 
himself  alone,  thus  it  consists  in  the  love  of  self  and  of  the  world  (n. 
694,  731,  4317,  5660). 

All  evils  are  from  the  love  of  self  and  of  the  world,  when  those  loves 
rule  (n.  1307,  1308,  1321,  1594,  1691,  3413,  7255,  7376,  7488,  7490,  8318, 
9335,9348.  10038,  10742). 

These  evils  are  contempt  of  others,  enmity,  hatred,  revenge,  cruelty, 
deceit  (n.  6667,  7370-7374,  9348,  10038,  10742). 

And  from  these  evils  comes  all  falsity  (n.  1047,  10283,  10284,  10286). 

These  loves,  so  far  as  the  reins  are  given  them,  rush  headlong ;  and 
the  love  of  self  aspires  even  to  the  throne  of  God  (11.  7375,  8678). 


^06  HEAVEN    AND    HELL. 

that  is,  only  so  far  as  he  has  appropriated  to  himself  inherited 
evil  by  aclual  life.  When,  therefore,  the  children  that  have  be- 
come adults  are  let  down  into  the  state  of  their  inherited  evil  it 
is  not  that  they  may  suffer  punishment  for  it,  but  that  they  may 
learn  that  of  themselves  they  are  nothing  but  evil,  and  that  it  is 
by  the  mercy  of  the  Lord  that  they  are  taken  up  into  heaven 
from  the  hell  in  which  they  are,  and  that  it  is  from  the  Lord 
that  they  are  in  heaven  and  not  from  any  merit  of  their  own  ; 
consequently  that  they  must  not  boast  before  others  of  the  good 
that  is  in  them,  since  this  is  as  contrary  to  the  good  of  mutual 
love  as  it  is  to  the  truth  of  faith. 

343*  Several  times  when  a  number  of  children  that  were 
in  a  purely  infantile  state  have  been  with  me  in  choirs,  they  were 
heard  as  a  tender  unarranged  mass,  that  is,  as  not  yet  a6ling  as 
one,  as  they  do  when  they  have  become  more  mature.  •  To  my 
surprise  the  spirits  with  me  could  not  refrain  from  inducing  them 
to  talk.  This  desire  is  innate  in  spirits.  But  I  noticed,  each 
time,  that  the  children  resisted,  unwilling  to  talk  in  this  way. 
This  refusal  and  resistance,  which  were  accompanied  by  a  kind 
of  indignation,  I  have  often  perceived ;  and  when  an  oppor- 
tunity to  talk  was  given  them  they  would  say  nothing  except 
that  "It  is  not  so."  I  have  been  taught  that  little  children  have 
been  so  tempted  in  order  that  they  may  get  accustomed  to  re- 
sisting, and  may  begin  to  resist  falsity  and  evil,  and  also  that 
they  may  learn  not  to  think,  speak,  and  ad,  from  another,  and 
in  consequence  may  learn  to  permit  themselves  to  be  led  by  no 
one  but  the  Lord. 

344*  From  what  has  been  said  it  can  be  seen  what  child 
education  is  in  heaven,  namely,  that  it  is  leading  them  by  means 
of  an  understanding  of  truth  and  the  wisdom  of  good  into 
the  angelic  life,  which  is  love  to  the  Lord  and  mutual  love,  in 
which  is  innocence.  But  how  different  in  many  cases  is  the 
education  of  children  on  the  earth  can  be  seen  from  this  example. 
I  was  in  the  street  of  a  large  city,  and  saw  little  boys  fighting 
with  each  other ;  a  crowd  flocked  around  and  looked  on  with 
much  pleasure ;  and  I  was  told  that  little  boys  are  incited  to 
such  fights  by  their  own  parents.  Good  spirits  and  angels  who 
saw  this  through  my  eyes  so  revolted  at  it  that  I  felt  their  hor- 
ror; and  especially  that  parents  should  incite  their  children  to 
such  things,  saying  that  in  this  way  parents  extinguish  in  the 
earliest  age  all  the  mutual  love  and  all  the  innocence  that  child- 
ren  have  from   the  Lord,  and  initiate  them  into  the  spirit  of 


THE    WISE    AND    THE   SIMPLE    IX    HEAVEN.  207 

hatred  and  revenge ;  consequently  by  their  own  endeavors 
they  shut  their  children  out  of  heaven,  where  there  is  nothing 
but  mutual  love.  Let  parents  therefore  who  wish  well  to  their 
children  beware  of  such  things. 

345.  What  the  difference  is  between  those  who  die  in 
childhood  and  those  who  die  in  mature  life  shall  also  be  told. 
Those  dying  in  mature  life  have  a  plane  acquired  from  the 
earthly  and  material  world,  and  this  they  carry  with  them.  This 
plane  is  their  memory  and  its  bodily  natural  affe6lion.  This  re- 
mains fi.xed  and  becomes  quiescent,  but  still  serves  their  thought 
after  death  as  an  outmost  plane,  since  the  thought  flows  into  it. 
Consequently  such  as  this  plane  is,  and  such  as  the  correspond- 
ence is  between  the  things  that  are  in  it  and  the  rational  faculty, 
such  is  the  man  after  death.  But  the  children  who  die  in  child- 
hood and  are  educated  in  heaven  have  no  such  plane,  since  they 
derive  nothing  from  the  material  world  and  the  earthlv  body; 
but  they  have  a  spiritual-natural  plane.  For  this  reason  they 
cannot  be  in  such  gross  affedions  and  consequent  thoughts, 
since  they  derive  all  things  from  heaven.  Moreover,  these 
children  do  not  know  that  they  were  born  in  the  world,  but 
believe  that  they  were  born  in  heaven.  Neither  do  they  know 
about  any  other  than  spiritual  birth,  which  is  effe6led  through 
knowledge  of  good  and  truth  and  through  intelligence  and  wis- 
.dom,  from  which  man  is  a  man  ;  and  as  these  are  from  the 
Lord  they  believe  themselves  to  be  the  Lord's  own,  and  love  to 
be  so.  Nevertheless  it  is  possible  for  the  state  of  men  who 
grow  up  on  the  earth  to  become  as  perfe6l  as  the  state  of  child- 
ren who  grow  up  in  heaven,  j:)rovided  they  put  away  bodily 
and  earthly  loves,  which  are  the  loves  of  self  and  the  world, 
and  receive  in  their  place  spiritual  loves. 


XXXVIIL 

The  Wise  and  the  Simple  in  Heaven. 

346*    It  is  believed  that  in  heaven  the  wise  will  have  more 
glory  and  eminence  than  the  simple,  because  it  is  said  in  Daniely 

"They  that  are  intelligent  shall  shine  as  with  the  brightness  of  the 
firmament,  and  they  that  turn  many  to  righteousness  as  the  stars 
for  ever  and  ever  "  (xii.  3). 


208  HEAVEN    AND    HELL. 

But  few  know  who  are  meant  by  the  "  intelligent"  and  by  those 
that  "  turn  many  to  righteousness."  The  common  belief  is  that 
they  are  such  as  are  called  the  accomplished  and  learned,  espe- 
cially such  as  have  taught  in  the  church  and  have  surpassed 
others  in  acquirements  and  in  preaching;  and  still  more  such 
among  them  as  have  converted  many  to  the  faith.  In  the  world 
all  such  are  regarded  as  the  intelligent ;  nevertheless  such  are 
not  the  intelligent  in  heaven  that  are  spoken  of  in  these  words, 
unless  their  intelligence  is  heavenly  intelligence.  What  this  is 
will  now  be  told. 

347*  Heavenly  intelligence  is  interior  intelligence,  arising 
from  a  love  for  truth,  not  with  any  glory  in  the  world  nor  any 
glory  in  heaven  as  an  end,  but  with  the  truth  itself  as  an  end, 
by  which  they  are  inmostly  affedted  and  with  which  they  are  in- 
mostly  delighted.  Those  who  are  afTe6ted  by  and  delighted 
with  the  truth  itself  are  affe6ted  by  and  delighted  with  the  light 
of  heaven  ;  and  those  who  are  affedted  by  and  delighted  with 
the  light  of  heaven  are  also  affe6led  by  and  delighted  with  Di- 
vine truth,  and  indeed  with  the  Lord  himself;  for  the  light  of 
heaven  is  Divine  truth,  and  Divine  truth  is  the  Lord  in  heaven 
(see  above,  n.  126-140).  This  light  enters  only  into  the  interiors 
of  the  mind ;  for  the  interiors  of  the  mind  are  formed  for  the 
reception  of  that  light,  and  are  affedted  by  and  delighted  with 
that  light  as  it  enters ;  for  whatever  flows  in  and  is  received 
from  heaven  has  in  it  what  is  delightful  and  pleasant.  From 
this  comes  a  genuine  affection  for  truth,  which  is  an  affe6tion 
for  truth  for  truth's  sake.  Those  who  are  in  this  affedlion,  or 
what  is  the  same  thing,  in  this  love,  are  in  heavenly  intelligence, 
and  "shine  in  heaven  as  with  the  brightness  of  the  firmament." 
They  so  shine  because  Divine  truth,  wherever  it  is  in  heaven, 
is  what  gives  light  (see  above,  n.  132);  and  the  "firmament" 
of  heaven  signifies  from  correspondence  the  intellectual  faculty, 
both  with  angels  and  men,  that  is  in  the  light  of  heaven.  [2.] 
But  those  that  love  the  truth,  either  with  glory  in  the  world  or 
glory  in  heaven  as  an  end,  cannot  shine  in  heaven,  since  they 
are  delighted  with  and  afife6led  by  the  light  of  the  world,  and 
not  with  the  very  light  of  heaven  ;  and  the  light  of  the  world 
without  the  light  of  heaven  is  in  heaven  mere  thick  darkness.' 
For  the  glory  of  self  is  what   rules,  because   it   is  the  end   in 


'  The  lij^ht  of  the  world  is  for  the  external  man,  the  light  of  heaven 
for  the  internal  man  {n.  3222-3224,  3337). 

The  light  of  heaven  flows  into  the  natural  light,  and  so  far  as  the 


THE   WISE   AND    THE   SIMPLE    IN    HEAVEN.  209 

view ;  and  when  that  glory  is  the  end  man  puts  himself  in  the 
first  place,  and  such  truths  as  can  be  made  serviceable  to  his 
glory  he  looks  upon  simply  as  means  to  the  end  and  as  instru- 
ments of  service.  For  he  that  loves  Divine  truths  for  the  sake 
of  his  own  glory  regards  himself  and  not  the  Lord  in  Divine 
truths,  thereby  turning  the  sight  pertaining  to  his  understanding 
and  faith  away  from  heaven  to  the  world,  and  away  from  the 
Lord  to  himself.  Such,  therefore,  are  in  the  light  of  the  world 
and  not  in  the  light  of  heaven.  [3.]  In  outward  form  or  in 
the  sight  of  men  they  appear  just  as  intelligent  and  learned  as 
those  who  are  in  the  light  of  heaven,  because  they  speak  in  a 
like  manner  ;  and  sometimes  to  outward  appearance  they  even 
appear  wiser,  because  they  are  moved  by  love  of  self,  and  are 
skilled  in  counterfeiting  heavenly  affections ;  but  in  their  inward 
form  in  which  they  appear  before  the  angels  they  are  wholly 
different.  All  this  shows  in  some  degree  who  those  are  that  are 
meant  by  "the  intelligent  that  will  shine  in  heaven  as  with  the 
brightness  of  the  firmament."  Who  are  meant  by  those  that 
"  turn  many  to  righteousness,"  who  will  shine  as  the  stars,  shall 
now  be  told. 

348*  Those  who  "turn  many  to  righteousness"  are  those 
who  are  wise,  and  in  heaven  those  are  called  wise  who  are  in 
good,  and  those  are  in  good  that  apply  Divine  truths  at  once  to 
the  life  ;  for  as  soon  as  Divine  truth  comes  to  be  of  the  life  it  be- 
comes good,  since  it  comes  to  be  of  will  and  love,  and  whatever 
is  of  will  and  love  is  called  good  ;  therefore  such  are  called  wise 
because  wisdom  is  of  the  life.  But  those  that  do  not  commit  Di- 
vine truths  at  once  to  the  life,  but  first  to  the  memory,  from 
which  they  afterwards  draw  them  and  apply  them  to  the  life, 
are  called  the  "intelligent."  What  and  how  great  the  difference 
is  between  the  wise  and  the  intelligent  in  the  heavens  can  be  seen 
in  the  chapter  that  treats  of  the  two  kingdoms  of  heaven,  the 
celestial  and  the  spiritual  (n.  20-28),  and  in  the  chapter  that 
treats  of  the  three  heavens  (n.  29-40).  Those  who  are  in  the 
Lord's  celestial  kingdom,  and  consequently  in  the  third  and  in- 
most heaven,  are  called  "the  righteous"  because  they  attribute 
all  righteousness  to  the   Lord   and   none  to  themselves.  .  The 

natural  man  receives  the  Ii!.!:Iit  of  heaven  he  becomes  wise  (n.  4302 
4408). 

The  thin.s^s  that  are  in  the  li.u;ht  of  heaven  can  be  seen  in  tlie  liii^ht 
of  heaven,  but  not  in  the  liglit  of  the  world,  which  is  railed  natural  light 
(n.  9755)- 

Therefore  those  who  are  solely  in  the  liijht  of  the  world  do  not  per- 
ceive those  things  that  are  in  the  light  of  heaven  (n.  310S). 

To  the  angels  the  light  of  the  world  is  darkness  (n.  1521,  1783,  iSSo). 


2IO  HEAVEN    AND    HELL. 

Lord's  righteousness  in  heaven  is  the  good  that  is  from  the 
Lord.'  Such,  then,  are  here  meant  by  those  that  "turn  to 
righteousness ;"  and  such  are  meant  also  in  the  Lord's  words, 

"The  righteous  shall  shine  forth  as  the  sun  in  the  kingdom  of  their 
Father  "  {Matt.  xiii.  43). 

Such  "shine  forth  as  the  sun"  because  they  are  in  love  to  the 
Lord  from  the  Lord,  and  that  love  is  meant  by  the  "sun"  (see 
above,  n.  1 16-125).  The  light  of  such  is  flame-colored;  and 
the  ideas  of  their  thought  are  so  tinged  because  they  receive 
the  good  of  love  diredly  from  the  Lord  as  the  sun  in  heaven. 

349*  All  who  have  acquired  intelligence  and  wisdom  in 
the  world  are  received  in  heaven  and  become  angels,  each  in 
accord  with  the  quality  and  degree  of  his  intelligence  and  wis- 
dom. For  whatever  a  man  acquires  in  the  world  abides,  and 
he  takes  it  with  him  after  death  ;  and  it  is  further  increased 
and  filled  out,  but  within  and  never  beyond  the  degree  of  his 
affedion  and  desire  for  truth  and  its  good,  those  with  but  little 
affection  and  desire  receiving  but  little,  and  yet  as  much  as  they 
are  capable  of  within  that  degree ;  while  those  with  much  af- 
fection and  desire  receive  much.  The  degree  itself  of  affection 
and  desire  is  like  a  measure  that  is  filled  to  the  full,  he  that 
has  a  large  measure  receiving  more,  and  he  that  has  a  small 
measure  receiving  less.  This  is  so  because  man's  love,  to 
which  affedion  and  desire  belong,  receives  all  that  accords  with 
itself;  consequently  reception  is  measured  by  the  love.  This  is 
what  is  meant  by  the  Lord's  words, 

"To  him  that  hath  it  shall  be  given,  that  he  may  have  more  abund- 
antly" {Matt.  xiii.  12  ;  xxv.  29). 

"  Good  measure  pressed  down,  shaken  together,  and  running  over,  shall 
be  given  into  your  bosom  "  {Luke  vi.  38). 

350.  All  are  received  into  heaven  who  have  loved  truth 
and  good  for  the  sake  of  truth  and  good  ;  therefore  those  that 
have  loved  much  are  called  the  wise,  and  those  that  have  loved 
little  are  called  the  simple.  The  wise  in  heaven  are  in  much 
light,  the  simple  in  less  light,  every  one  in  accord  with  the  de- 

•  The  merit  and  righteousness  of  the  Lord  is  the  good  that  rules  in 
heaven  (n.  9486,  9983). 

He  that  is  "righteous"  or  "made  righteous"  is  one  to  whorn  the 
merit  and  righteousness  of  the  Lord  is  ascribed;  and  he  is  "unright- 
eous" who  holds  to  his  own  righteousness  and  merit  (n.  5069,  9263). 

The  quality  of  those  in  the  other  life  who  claim  righteousness  to 
themselves  (n.  942,  2027). 

In  the  Word  "righteousness"  is  predicated  of  good  and  "judg- 
ment" of  truth  ;  therefore  "doing  righteousness  and  judgment"  is  doing 
good  and  truth  (n.  2235,  9857). 


THE   WISE    AXD    THE    SIMPLE    IN    HEAVEN.  211 

gree  of  his  love  for  good  and  truth.  To  love  truth  and  good 
for  the  sake  of  truth  and  good  is  to  will  it  and  do  it ;  for  those 
love  who  will  and  do,  while  those  who  do  not  will  and  do 
do  not  love.  Such  also  love  the  Lord  and  are  loved  by  the 
Lord,  because  good  and  truth  are  from  the  Lord.  And  inas- 
much as  good  and  truth  are  from  the  Lord  the  Lord  is  in  good 
and  truth  ;  and  He  is  in  those  who  receive  good  and  truth  in 
their  liie  by  willing  and  doing.  Moreover,  when  man  is  viewed 
in  himself  he  is  nothing  but  his  own  good  and  truth,  because 
good  is  a  property  of  his  will  and  truth  of  his  understanding, 
and  man  is  such  as  his  will  and  understanding  are.  Evidently, 
then,  man  is  loved  by  the  Lord  just  to  the  extent  that  his  will 
is  formed  from  good  and  his  understanding  from  truth.  Also 
to  be  loved  by  the  Lord  is  to  love  the  Lord,  since  love  is  re- 
ciprocal ;  for  upon  him  who  is  loved  the  Lord  bestows  ability 
to  love. 

351.  It  is  believed  in  the  world  that  those  who  have  much 
knowledge,  whether  it  be  knowledge  of  the  teachings  of  the 
church  and  the  Word  or  of  the  sciences,  have  a  more  interior 
and  keen  vision  of  truth  than  others,  that  is,  are  more  intelli- 
gent and  wise ;  and  such  have  this  opinion  of  themselves.  But 
what  true  intelligence  and  wisdom  are,  and  what  spurious  and 
false  intelligence  and  wisdom  are,  shall  be  told  in  what  now  fol- 
lows. [2.]  True  intelligence  and  wisdom  is  seeing  and  perceiv- 
ing what  is  true  and  good,  and  thereby  what  is  false  and  evil, 
and  clearly  distinguishing  between  them,  and  this  from  an  in- 
terior intuition  and  perception.  With  every  man  there  are  in- 
terior faculties  and  exterior  faculties ;  interior  faculties  belonging 
to  the  internal  or  spiritual  man,  and  exterior  faculties  belong- 
ing to  the  exterior  or  natural  man.  Accordingly  as  man's 
interiors  are  formed  and  made  one  with  his  exteriors  man  sees 
and  perceives.  His  interiors  can  be  formed  only  in  heaven,  his 
exteriors  are  formed  in  the  world.  When  his  interiors  have 
been  formed  in  heaven  the  heavenly  things  they  contain  flow 
into  his  exteriors  which  are  from  the  world,  and  so  form  them 
that  they  correspond  with,  that  is,  a(5l  as  one  with,  his  interiors  ; 
and  when  this  is  done  man  sees  and  perceives  from  what  is  in- 
terior. The  interiors  can  be  formed  only  in  one  way,  namely, 
by  man's  looking  to  the  Divine  and  to  heaven,  since,  as  has 
been  said,  the  interiors  are  formed  in  heaven  ;  and  man  looks 
to  the  Divine  when  he  believes  in  the  Divine,  and  believes 
that  all  truth  and  good  and  consequently  all  intelligence  and 
wisdom  are  from  the  Divine  ;  and  man  believes  in  the  Divine 
when  he  is  willing  to  be  led  by  the  Divine.     In  this  way  and 


212  HEAVEN   AND    HELL. 

none  other  are  the  interiors  of  man  opened.  [3.]  The  man 
that  is  in  that  belief  and  in  a  life  that  is  in  harmony  with  his 
belief  has  the  ability  and  capacity  to  understand  and  be  wise  ; 
but  to  become  intelligent  and  wise  he  must  learn  many  things, 
both  things  pertaining  to  heaven  and  things  pertaining  to  the 
world — things  pertaining  to  heaven  from  the  Word  and  from 
the  church,  and  things  pertaining  to  the  world  from  rhe  sciences. 
To  the  extent  that  man  learns  and  applies  to  life  he  becomes 
intelligent  and  wise,  for  to  that  extent  the  interior  sight  belong- 
ing to  his  understanding  and  the  interior  afife6tion  belonging 
to  his  will  are  perfe6led.  The  simple  of  this  class  are  those 
whose  interiors  have  been  opened,  but  not  so  enriched  by  spir- 
itual, moral,  civil,  and  natural  truths.  Such  perceive  truths  when 
they  hear  them,  but  do  not  see  them  in  themselves.  The  wise 
of  this  class  are  those  whose  interiors  have  been  both  opened 
and  enriched.  Such  both  see  truths  inwardly  and  perceive 
them.  All  this  makes  clear  what  true  intelligence  is  and  what 
true  wisdom  is. 

3^2.  Spurious  intelligence  and  wisdom  is  failing  to  see 
and  perceive  from  within  what  is  true  and  what  is  good,  and 
thereby  what  is  false  and  what  is  evil,  and  merely  believing 
that  to  be  true  and  good  and  that  to  be  false  and  evil  which  is 
said  by  others  to  be  so,  and  then  confirming  it.  Because  such 
see  truth  from  some  one  else,  and  not  from  the  truth  itself,  they 
can  seize  upon  and  believe  what  is  false  as  readily  as  what  is 
true,  and  can  confirm  it  until  it  appears  true  ;  for  whatever  is 
confirmed  puts  on  the  appearance  of  truth  ;  and  there  is  nothing 
that  cannot  be  confirmed.  The  interiors  of  such  are  opened 
only  from  beneath  ;  but  their  exteriors  are  opened  to  the  extent 
that  they  have  confirmed  themselves.  For  this  reason  the  light 
from  which  they  see  is  not  the  light  of  heaven  but  the  light  of 
the  world,  which  is  called  natural  light  (iiime»)  ;  and  in  that 
light  falsities  can  shine  like  truths  ;  and  when  confirmed  they 
can  even  appear  resplendent,  but  not  in  the  light  of  heaven. 
Of  this  class  those  are  less  intelligent  and  wise  who  have  strongly 
confirmed  themselves,  and  those  are  more  intelligent  and  wise 
who  have  less  strongly  confirmed  themselves.  All  this  shows 
what  spurious  intelligence  and  wisdom  are.  [2.]  But  those  are 
not  included  in  this  class  who  in  childhood  supposed  what  they 
heard  from  their  masters  to  be  true,  if  in  a  riper  age,  when  they 
think  from  their  own  understanding,  they  do  not  continue  to 
hold  fast  to  it,  but  long  for  truth,  and  from  that  longing  seek 
for  it,  and  when  they  find  it  are  interiorly  moved  by  it.  Be- 
cause such  are  moved  by  the  truth  for  the  truth's  sake  they  see 


THE   WISE    AND    THE   SIMPLE    IN    HEAVEN.  213 

the  truth  before  they  confirm  it.'  [3.]  This  may  be  illustrated 
by  an  example.  There  was  a  discussion  among  spirits  why 
animals  are  born  into  all  the  knowledge  suited  to  their  nature, 
but  man  is  not ;  and  the  reason  was  said  to  be  that  animals  are 
in  the  order  of  their  life,  and  man  is  not,  consequently  man 
must  needs  be  led  into  order  by  means  of  what  he  learns  of 
internal  and  external  things.  But  if  man  were  born  into  the 
order  of  his  life,  which  is  to  love  God  above  all  things  and  his 
neighbor  as  himself,  he  would  be  born  into  intelligence  and 
wisdom,  and  as  knowledges  are  acquired  would  come  into  a 
belief  in  all  truth.  Good  spirits  saw  this  at  once  and  perceived 
it  to  he  true,  and  this  merely  from  the  light  of  truth  ;  while  the 
spirits  who  liad  confirmed  themselves  in  faith  alone,  and  had 
thereby  cast  away  love  and  charity,  were  unable  to  understand 
it,  because  the  light  of  falsity  which  they  had  confirmed  had 
obscured  the  light  of  truth. 

353.  False  intelligence  and  wisdom  is  all  intelligence  and 
wisdom  that  is  separated  from  the  acknowledgment  of  the  Di- 
vine ;  for  all  such  as  do  not  acknowledge  the  Divine,  but  ac- 
knowledge nature  in  the  place  of  the  Divine,  think  i'vom  the 
bodily-sensual,  and  are  merely  sensual,  however  highly  they 
may  be  esteemed  in  the  world  for  their  accomplishments  and 
learning.^     For  their  learning   does    not   ascend   beyond   such 

'  It  is  the  part  of  the  wise  to  see  and  perceive  wiietlier  a  thing  is 
true  before  it  is  confirmed,  and  not  merely  to  confirm  what  is  said  f)y 
otiiers  (n.  1017,  4741,  7012,  76iSo,  7950). 

Only  those  can  see  and  perceive  whether  a  thing  is  true  before  it  is 
confirmed  who  are  affeded  by  truth  for  the  sal<e  of  truth  and  for  the 
sake  of  life  (n.  8521 ). 

The  light  of  continuation  is  not  spiritual  light  but  natural  light,  and 
even  sensual  light  which  the  wicked  have  (n.  8780). 

All  things,  even  falsities,  may  be  so  confirmed  as  to  appear  like 
truths  (n.  2477,  2480,  5033,  6865,  8521). 

■^  The  sensual  is  the  outmost  of  man's  life,  clinging  to  and  inhering 
in  his  bodily  part  (n.  5077,  5767,  9212,  9216,  9331,  9730). 

He  is  called  a  sensual  man  who  forms  all  his  judgments  and  con- 
clusions from  the  bodily  senses,  and  who  believes  nothing  except  what 
he  sees  with  his  eyes  and  touches  wilii  his  hands  (11.  5094,  7693). 

Such  a  man  thinks  in  things  outermost  and  not  interiorly  in  himself 
(n.  5089,  5094,  6564,  7693)-  .  .  . 

His  interiors  are  so  closed  up  that  he  sees  nothing  of  Divine  truth 
(n.  6564,  6844,  6845). 

In  a  word,  he  is  in  gross  natural  light  and  thus  perceives  nothuig 
that  is  from  the  light  of  heaven  (n.  6201,  6310,  6564,  6598,  6612,  6614, 
6622,  6624,  6844,  6845). 

Therefore  he  is  inwardly  opposed  to  all  things  pertaining  to  heaven 
and  the  church  (n.  6201,  6310,  6844,  6845,  6948,  6949). 


214  HEAVEN   AND    HELL. 

things  as  appear  before  their  eyes  in  the  world ;  these  they  hold 
in  the  memory  and  look  at  it  in  an  essentially  material  way, 
although  the  same  knowledges  serve  the  truly  intelligent  in 
forming  their  understanding.  By  sciences  the  various  kinds  of 
experimental  knowledge  are  meant,  such  as  physics,  astronomy, 
chemistry,  mechanics,  geometry,  anatomy,  psychology,  phi- 
losophy, the  history  of  kingdoms  and  of  the  literary  world, 
criticism,  and  languages.  [2.]  The  clergy  who  deny  the  Divine 
do  not  raise  their  thoughts  above  the  sensual  things  of  the  ex- 
ternal man ;  and  regard  the  things  of  the  Word  in  the  same 
way  as  others  regard  the  sciences,  not  making  them  matters  of 
thought  or  of  any  intuition  by  an  enlightened  rational  mind  ; 
and  for  the  reason  that  their  interiors  are  closed  up,  together 
with  those  exteriors  that  are  nearest  to  their  interiors.  These 
are  closed  up  because  they  have  turned  themselves  away  from 
heaven,  and  have  retroverted  those  faculties  that  were  capable 
of  looking  heavenward,  which  are,  as  has  been  said  above,  the 
interiors  of  the  human  mind.  For  this  reason  they  are  incapable 
of  seeing  anything  true  or  good,  this  being  to  them  in  thick 
darkness,  while  whatever  is  false  and  evil  is  in  light.  [3.]  And 
yet  sensual  men  can  reason,  some  of  them  more  cunningly  and 
keenly  than  any  one  else ;  but  they  reason  from  the  fallacies  ot 
the  senses  confirmed  by  their  knowledges  ;  and  because  they 
are  able  to  reason  in  this  way  they  believe  themselves  wiser  than 
others.'  The  fire  that  kindles  with  affedlion  their  reasonings  is 
the  fire  of  the  love  of  self  and  the  world.  Such  are  those  who 
are  in  false  intelligence  and  wisdom,  and  who  are  meant  by  the 
Lord  in  Matthew, 

"  Seeing  they  see  not,  and  hearing  they  hear  not,  neither  do  they  un- 
derstand "  (xiii.  13-15). 

And  again, 

"These  things  are  hid  from  the  intelligent  and  wise,  and  revealed  unto 
babes  "  (xi.  25,  26). 

The  learned  that  have  confirmed  themselves  against  the  truths  of 
the  church  are  sensual  (n.  6316). 

A  description  of  the  sensual  man  (n.  10236). 

'  Sensual  men  reason  keenly  and  cunningly,  since  they  place  all  in- 
telligence in  speaking  from  the  bodily  memory  (n.  195,  196,  5700,  10236. 
But  they  reason  from  the  fallacies  of  the  senses  (n.  5084,  6948,  6949, 

7693)- 

Sensual  men  are  more  cunning  and  malicious  than  others  (n.  7693 
10236). 

By  the  ancients  such  were  called  serpents  of  the  tree  of  knowledge 
(n.  195-197,  6398,  6949,  10313). 


THE   WISE   AND   THE   SIMPLE    IN    HEAVEN.  215 

354.  It  has  been  granted  me  to  speak  with  many  of  the 
learned  after  their  departure  from  the  world ;  with  some  of  dis- 
tinguished reputation  and  celebrated  in  the  literary  world  for 
their  writings,  and  with  some  not  so  celebrated,  although  en- 
dowed with  profound  wisdom.  Those  that  in  heart  had  denied 
the  Divine,  whatever  their  professions  may  have  been,  had  be- 
come so  stupid  as  to  have  little  comprehension  even  of  any  civil 
truth,  still  less  of  any  spiritual  truth.  I  perceived  and  also  saw 
that  the  interiors  of  their  minds  were  so  closed  up  as  to  appear 
black  (for  in  the  spiritual  world  such  things  become  visible),  and 
in  consequence  they  were  unable  to  endure  any  heavenly  light 
or  admit  any  influx  from  heaven.  This  blackness  which  their 
interiors  presented  was  more  intense  and  extended  with  those 
that  had  confirmed  themselves  against  the  Divine  by  the  know- 
ledges they  had  acquired.  In  the  other  life  such  accept  all 
falsity  with  delight,  imbibing  it  as  a  sponge  does  water ;  and 
they  repel  all  truth  as  an  elastic  bony  substance  repels  what 
falls  upon  it.  In  fa 61,  it  is  said  that  the  interiors  of  those  that 
have  confirmed  themselves  against  the  Divine  and  in  favor 
of  nature  become  bony,  and  their  heads  down  to  the  nose  ap- 
pear callous  like  ebony,  which  is  a  sign  that  they  no  longer  have 
any  perception.  Those  of  this  description  are  immersed  in  quag- 
mires that  appear  like  bogs  ;  and  there  they  are  harassed  by  the 
fantasies  into  which  their  falsities  are  turned.  Their  infernal  fire 
is  a  lust  for  glory  and  reputation,  which  prompts  them  to  assail 
one  another,  and  from  an  infernal  ardor  to  torment  those  about 
them  who  do  not  worship  them  as  deities  ;  and  this  they  do  one 
to  another  in  turns.  Into  such  things  is  all  the  learning  of  the 
world  changed  that  has  not  received  into  itself  light  from  heaven 
through  acknowledgment  of  the  Divine. 

355.  That  these  come  to  be  such  in  the  spiritual  world 
when  they  come  into  it  after  death  may  be  inferred  from  this 
alone,  that  all  things  in  the  natural  memory  that  are  in  immed- 
iate conjundlion  with  the  things  of  bodily  sense  (which  is  true 
of  such  knowledges  as  are  mentioned  above)  then  become  qui- 
escent ;  and  only  such  rational  principles  as  are  drawn  from 
these  then  serve  for  thought  and  speech.  For  man  carries  with 
him  his  entire  natural  memory,  but  its  contents  are  not  then 
under  his  view,  and  do  not  come  into  his  thought  as  when  he 
lives  in  the  world.  He  can  take  nothing  from  that  memory  and 
bring  it  forth  into  spiritual  light  because  its  contents  are  not  ob- 
jedls  of  that  light.     But  those  things  of  the  reason  and  under- 


2l6  HEAVEN    AND    HELL. 

standing  that  man  has  drawn  from  knowledges  while  living  in 
the  body  are  in  accord  with  the  light  of  the  spiritual  world  ; 
consequently  so  far  as  the  spirit  of  man  is  made  rational  in  the 
world  through  knowledge  and  science  it  is  to  the  same  extent 
rational  after  being  loosed  from  the  body  ;  for  man  is  then  a 
spirit,  and  it  is  the  spirit  that  thinks  in  the  body.' 

356.  But  in  respecl  to  those  that  have  acquired  intelligence 
and  wisdom  through  knowledge  and  science,  who  are  such  as 
have  applied  all  things  to  the  use  of  life,  and  have  also  acknow- 
ledged the  Divine,  loved  the  Word,  and  lived  a  spiritual  moral 
life  (of  which  above,  n.  319),  to  such  science  has  served  as 
a  means  of  becoming  wise,  and  also  of  corroborating  the  things 
pertaining  to  faith.  The  interiors  of  the  mind  of  such  have 
been  perceived  by  me,  and  were  seen  as  transparent  from  light 
of  a  glistening  white,  flamy,  or  blue  color,  like  that  of  trans- 
lucent diamonds,  rubies,  and  sapphires  ;  and  this  in  accordance 
with  confirmations  in  favor  of  the  Divine  and  Divine  truths 
drawn  from  science.  Such  is  the  appearance  of  true  intelligence 
and  wisdom  when  they  are  presented  to  view  in  the  spiritual 
world.  This  appearance  is  derived  from  the  light  of  heaven  ; 
and  that  light  is  Divine  truth  going  forth  from  the  Lord,  which 
is  the  source  of  all  intelligence  and  wisdom  (see  above,  n. 
126-133).  [2.]  The  planes  of  that  light,  in  which  variegations 
like  those  of  colors  exist,  are  the  interiors  of  the  mind  ;  and 
these  variegations  are  produced  by  confirmations  of  Divine 
truths  by  means  of  such  things  as  are  in  nature,  that  is,  in  the 
sciences.''  For  the  interior  mind  of  man  looks  into  the  things 
of  the  natural  memory,  and  the  things  there  that  will  ser\'e  as 
proofs  it  sublimates  as  it  were  by  the  fire  of  heavenly  love,  and 
withdraws  and  purifies  them  even  into  spiritual  ideas.  This  is 
unknown  to  man  as  long  as  he  lives  in  the  body,  because  there 

'  Knowledges  belong  to  the  natural  memory  that  man  has  while  he 
is  in  tlie  body  (n.  5212,  9922). 

Man  carries  with  him  after  death  liis  whole  natural  memory  (n.  2475); 
from  experience  (n.  24S1-2486), 

But  he  is  not  able,  as  he  was  in  the  world,  to  draw  anything  out  of 
that  memory,  for  several  reasons  (n.  2476,  2477,  2479). 

-'  Very  beautiful  colors  are  seen  in  heaven  (n.  1053,  1624). 

Colors  in  heaven  are  from  the  light  there,  and  are  modifications 
or  variegations  of  that  light  (n.  1042,  1043,  i053.  1624,  3993,  4530,  4742, 
4922). 

Thus  they  are  manifestations  of  truth  from  good,  and  they  signify 
sucli  tilings  as  pertain  to  intelligence  and  wisdom  (n.  4530,  4677,  4922, 
9466 1 . 


EXTRACTS    RESPIXTING    KNOWLEDGES.  21/ 

he  thinks  both  spiritually  and  naturally,  and  he  has  no  percep- 
tion of  the  things  he  tlien  tliinks  spiritually,  but  only  of 
those  he  thinks  naturally.  But  when  he  has  come  into  the  spir- 
itual world  he  has  no  percej^tion  of  what  he  thouq;ht  naturally 
in  the  world,  but  only  of  what  he  thouq^ht  spiritually.  This  is 
the  change  of  state  that  takes  place  in  him.  [3.]  All  this 
makes  clear  that  it  is  by  means  of  knowledges  and  sciences  that 
man  is  made  spiritual,  also  that  these  are  the  means  of  becoming 
wise,  but  only  with  those  who  have  acknowledged  the  Di\'ine  in 
faith  and  life.  Such  also  before  others  are  accejjted  in  heaven, 
and  are  among  those  there  who  are  at  the  centre  (n.  43),  because 
they  are  in  light  more  than  others.  These  are  the  intelligent 
and  wise  in  heaven,  who  "shine  as  with  the  brightness  of  the 
firmament"  and  "who  shine  as  the  stars,"  while  the  simple  are 
those  that  have  acknowledged  the  Divine,  have  loved  the  Word, 
and  have  lived  a  spiritual  and  moral  life,  but  the  interiors  of 
their  minds  have  not  been  so  enriched  by  knowledges  and 
sciences.  The  human  mind  is  like  soil  which  is  such  as  it  is 
made  by  cultivation. 

Extracts  from  the  Arcana  C^lestia  respecting  Knowledges.* 

Man  oue^ht  to  be  fully  instru6ted  in  knowledjjes,  since  by  means  of 
them  Ik-  k-arns  to  think,  afterwards  to  understand  what  is  true  and 
good,  and  finally  to  be  wise  (n.  129,  1450,  1451,  i453.  154'*^.  i<So2). 

Knowledjjes  are  the  first  thins^s  on  wliich  the  life  of  man,  civil, 
moral,  and  spiritual,  is  l:)uilt  and  founded,  and  they  are  to  be  learned 
for  tile  sake  of  use  as  an  end  (n.  1489,  3310). 

Knowledges  open  the  way  to  the  internal  man,  and  afterwards  con- 
join that  man  with  the  external  in  accordance  with  uses  (n.  1563,  1616). 

The  rational  faculty  has  its  birth  by  means  of  knowledges  (n.  1895, 
1900,  30S6). 

But  not  by  means  of  knowledges  themselves,  but  by  means  of  an 
affection  for  the  uses  derived  from  them  (n.  1S95). 

[2.]  There  are  knowledges  that  give  entrance  to  Divine  trutlis,  and 
knowledges  that  do  not  (n.  5213). 

Kminy  knowledges  are  to  be  destroyed  (n.  1489,  1492,  1499,  1581). 

I'jupty  knowledges  are  such  as  have  the  loves  of  self  and  of  the 
world  as  an  end,  and  sustain  those  loves,  and  witiidraw  from  love  to 
God  and  love  towards  the  neighbor,  because  such  knowledges  close  up 
the  internal  man,  even  to  the  extent  tliat  man  becomes  unable  to  re- 
ceive any  thing  from  heaven  (n.  1563,  1600). 

Knowledges  are  means  to  becoming  wise  and  means  to  becoming 
insane,  and  by  them  the  internal  man  is  either  opened  or  closed,  and 
thus  the  rational  is  either  enriched  or  destroyed  (n.  4156,  8628,  9922). 

[3.]   The  internal  man  is  opened  and  gradually  perfeded  by  means 

*  In  these  extradls  scientia,  scientificum  and  cognitio  are  alike  rendered  know- 
ledge, because  any  distindtion  between  them  intended  by  the  author  is  not  suffic- 
iently obvious  to  be  uniformly  indicated  in  Ivnglish. —  7>. 


2l8  HEAVEN    AND    HELL. 

of  knowledges  if  man  has  good  use  as  an  end,  especially  use  that  looks 
to  eternal  life  (n.  30S6). 

Then  knowledges,  which  are  in  the  natural  man,  are  met  by  spirit- 
ual and  heavenly  things  from  the  spiritual  man,  and  these  adopt  such 
of  them  as  are  suitable  (n.  1495). 

Then  the  uses  of  heavenly  life  are  drawn  forth  by  the  Lord  and  per- 
fedted,  and  raised  out  of  the  knowledges  in  the  natural  man  by  means 
of  the  internal  man  (n.  1895,  1896,  1900,  1901,  1902,  5871,  5874,  5901). 

While  incongruous  and  opposing  knowledges  are  rejected  to  the 
sides  and  banished  (n.  5871,  5886,  5889). 

[4.]  The  sight  of  the  internal  man  calls  forth  from  the  knowledges 
of  the  external  man  only  such  things  as  are  in  accord  with  its  love  (n. 

9394). 

As  seen  by  the  internal  man  what  pertains  to  the  love  is  at  the  cen- 
tre and  in  brightness,  but  what  is  not  of  the  love  is  at  the  sides  and  in 
obscurity  (n.  6068,  6084). 

Suitable  knowledges  are  gradually  implanted  in  man's  loves  and  as 
it  were  dwell  in  them  (n.  6325). 

If  man  were  born  into  love  towards  the  neighbor  he  would  be  born 
into  intelligence,  but  because  he  is  born  into  the  loves  of  self  and  of  the 
world  he  is  born  into  total  ignorance  (n.  6323,  6325). 

Knowledge,  intelligence,  and  wisdom  are  sons  of  love  to  God  and 
of  love  towards  the  neighbor  (n.  1226,  2049,  2116). 

[5.]  It  is  one  thing  to  be  wise,  another  thing  to  understand,  an- 
other to  know,  and  another  to  do ;  nevertheless,  in  those  that  possess 
spiritual  life  these  follow  in  order,  and  exist  together  in  doing  or 
deeds  (n.  10331). 

Also  it  is  one  thing  to  know,  another  to  acknowledge,  and  another 
to  have  faith  (n.  896). 

[6.]  Knowledges,  which  pertain  to  the  external  or  natural  man, 
are  in  the  light  of  the  world,  but  truths  that  have  been  made  truths  of 
faith  and  of  love,  and  have  thus  acquired  life,  are  in  the  light  of 
heaven  (n.  5212). 

The  truths  that  have  acquired  spiritual  life  are  comprehended  by 
means  of  natural  ideas  (n.  5510). 

Spiritual  influx  is  from  the  internal  or  spiritual  man  into  the  know- 
ledges that  are  in  the  external  or  natural  man  (n.  1940,  8005). 

Knowledges  are  receptacles,  and  as  it  were  vessels,  for  the  truth 
and  good  that  belong  to  the  internal  man  (n.  1469,  1496,  3068,  5489, 
6004,  6023,  6052,  6071,  6077,  7770,  9922). 

Knowledges  are  like  mirrors  in  which  the  truths  and  goods  of  the 
internal  man  appear  as  an  image  (n.  5201). 

There  they  are  together  as  in  their  outmost  (n.  5373,  5S74,  5886, 
5901,  6004,  6023,  6052,  6071). 

[7.]  Influx  is  not  physical  but  spiritual,  that  is,  influx  is  from  the 
internal  man  into  the  external,  thus  into  the  knowledges  of  the  exter- 
nal ;  and  not  from  the  external  into  the  internal,  thus  not  from  the 
knowledges  of  the  external  into  truths  of  faith  (n.  3219,  51 19,  5259, 
5427,  5428,  5478,  6322,  9110). 

In  the  first  place  a  principle  must  be  drawn  from  the  truths  of  doc- 
trine of  the  church,  which  are  from  the  Word,  and  those  truths  must 
be  acknowledged,  and  then  it  is  permissible  to  consult  knowledges  (n. 
6047). 

Thus  it  is  permissible  for  those  who  are  in  an  affirmative  state  m 
regard  to  truths  of  faith  to  confirm  them    intelleftually  by  means  of 


EXTRACTS    RESPECTING    KNOWLEDGES.  219 

knowledo^es,  but  not  for  tliose  wlio  are  in  a  negative  state  (n.  256S, 
2588,  4760,  6047 ). 

He  that  will  not  believe  Divine  truths  until  he  is  convinced  by 
means  of  kno\vlecl,y;es  will  never  believe  (n.  2094,  2S32). 

To  enter  from  knowledges  into  the  truths  of  faith  is  contrary  to  or- 
der (n.  10236). 

Those  who  do  so  become  demented  respefling  the  things  of  heaven 
and  the  church  (n.  12S,  129,  130). 

They  fail  into  the  falsities  of  evil  (n.  232,  233,  6047). 

In  the  other  life  when  they  think  about  spiritual  matters  they  be- 
come as  it  were  drunken  (n.  1072). 

More  respecting  the  character  of  such  (n.  196). 

Examples  showing  that  things  spiritual  cannot  be  comprehended 
when  entered  into  through  knowledges  (n.  233,  2094,  2196,  2203,  2209). 

In  spiritual  things  many  of  the  learned  are  more  demented  than  the 
simple,  for  the  reason  that  they  are  in  a  negative  state,  which  they  con- 
firm by  means  of  the  knowledges  which  they  have  continually  and  in 
abundance  before  their  sight  (n.  4760,  8629). 

[8.]  Those  who  reason  from  knowledges  against  the  truths  of  faith 
reason  keenly  because  they  reason  from  the  fallacies  of  the  senses, 
which  are  engaging  and  convincing,  because  they  cannot  easily  be  dis- 
pelled (n.  5700). 

W'liat  things  are  fallacies  of  the  senses,  and  what  they  are  (n.  50S4, 
5094,  6400.  6948). 

Those  that  have  no  understanding  of  truth,  and  also  those  that  are 
in  evil,  are  able  to  reason  about  the  truths  and  goods  of  faith,  but  are 
not  able  to  understand  them  (n.  4214). 

Intelligence  does  not  consist  in  merely  confirming  dogma  but  in 
seeing  whether  it  is  true  or  not  before  it  is  confirmed  (n.  4741,  6047). 

[9.]  Knowledges  are  of  no  avail  after  death,  but  only  that  which 
man  has  imbibed  in  his  understanding  and  life  by  means  of  knowledges 
(n.  2480). 

Still  all  knowledge  remains  after  death,  although  it  is  quiescent  (n. 
2476-2479,  2481-2486). 

[lO.]  Knowledges  with  the  evil  are  falsities,  because  the}'  are 
adapted  to  evils,  but  with  the  good  the  same  knowledges  are  truths, 
because  applied  to  what  is  good  (n.  6917). 

True  knowledge  with  the  evil  is  not  true,  however  true  it  may  ap- 
pear when  uttered,  because  there  is  evil  within  it  (n.  10331). 

[II.]  An  example  of  the  desire  to  know,  which  spirits  have  (n.  1974). 

Angels  have  an  illimitable  longing  to  know  and  to  become  wise, 
since  learning,  intelligence,  and  wisdom  are  spiritual  food  (n.  3114, 
4459.  4792,  4976,  5147.5293.  5340,  5342,  5410,  5426,  5576,  5582,  5588,  5655, 
6277,  8562,  9003). 

The  knowledge  of  the  ancients  was  the  knowledge  of  correspond- 
ences and  representations,  by  which  they  gained  entrance  into  the 
knowledge  of  spiritual  things  ;  but  that  knowledge  at  this  day  is  wholly 
lost  (n.  4749,  4844,  4964,  4965)- 

[12.]  For  spiritual  truths  to  be  comprehended  the  following  univers- 
als  must  be  known,  (i.)  All  things  in  the  universe  have  relation  to 
good  and  truth  and  their  conjunction  that  they  may  be  any  thing,  thus  to 
love  and  faith  and  their  conjunct-lion,  (ii.)  Man  lias  understanding  and 
will  ;  and  the  understanding  is  the  receptacle  of  truth  and  the  will  of 
good ;  and  all  things   in  man   have  relation  to  these  two  and  to  their 


220  HEAVEN   AND    HELL. 

conjunftion,  as  all  things  have  relation  to  truth  and  good  and  their  con- 
junftion.  (iii. )  There  is  an  internal  man  and  an  external  man,  which 
are  as  distind;  from  each  other  as  heaven  and  the  world  are,  and  yet 
for  man  to  be  truly  a  man,  these  must  make  one.  (iv. )  The  internal 
man  is  in  the  light  of  heaven,  and  the  external  man  is  in  the  light  of 
the  world ;  and  the  light  of  heaven  is  Divine  truth  itself,  from  which  is 
all  intelligence.  (v.)  Between  the  things  in  the  internal  man  and 
those  in  the  external  there  is  a  correspondence,  therefore  the  different 
aspedt  they  present  is  such  that  they  can  be  distinguished  only  by 
means  of  a  knowledge  of  correspondences.  Unless  these  and  other 
things  are  known,  nothing  but  incongruous  ideas  of  spiritual  and  heav- 
enly truths  can  be  conceived  and  formed  ;  therefore  without  these  uni- 
versals  the  knowledges  of  the  natural  man  can  be  of  but  little  service 
to  the  rational  man  for  understanding  and  growth.  This  makes  clear 
how  necessary  knowledges  are. 


XXXIX. 

The  Rich  and  the  Poor  in  Heaven. 

357*  There  are  various  opinions  about  reception  into 
heaven.  Some  are  of  the  opinion  that  the  poor  are  received 
and  the  rich  are  not ;  some  that  the  rich  and  the  poor  are 
equally  received  ;  some  that  the  rich  can  be  received  only  by 
giving  up  their  wealth  and  becoming  like  the  poor  ;  and  proofs 
are  found  in  the  Word  for  all  of  these  opinions.  But  those  who 
make  a  distin6tion  in  regard  to  heaven  between  the  rich  and  the 
poor  do  not  understand  the  Word.  In  its  interiors  the  Word  is 
spiritual,  but  in  the  letter  it  is  natural ;  consequently  those  who 
see  in  the  Word  only  its  literal  sense,  and  not  any  spiritual  sense, 
err  in  many  respe6ls,  especially  about  the  rich  and  the  poor ;  for 
example,  that  it  is  as  difficult  for  the  rich  to  enter  into  heaven  as 
for  a  camel  to  pass  through  the  eye  of  a  needle ;  and  that  it  is 
easy  for  the  poor  because  they  are  poor,  since  it  is  said, 

"  Blessed  are  the  poor, . . .  for  theirs  is  the  kingdom  of  heaven  "  {Matt. 
v.  3  ;    Luke  vi.  20,  21). 

But  those  who  know  anything  of  the  spiritual  sense  of  the  Word 
think  otherwise  ;  they  know  that  heaven  is  for  all  who  live  a  life 
of  faith  and  love,  whether  rich  or  poor.  But  who  are  meant  in 
the  Word  by  "the  rich  "  and  who  by  "the  poor"  will  be  told  in 
what  follows.  From  much  conversation  and  iritercourse  with 
angels  it  has  been  granted  me  to  know  with  certainty  that  the 
rich  enter  heaven  just  as  easily  as  the  poor,  and  that  no  man  is 
shut  out  of  heaven  on  account  of  his  wealth,  or  received   into 


THE    RICH    AND    POOR    IN    HEAVEN.  221 

heaven  on  account  of  his  poverty.  Both  the  rich  and  the  poor 
are  in  heaven,  and  many  of  the  rich  in  greater  glory  and  hap- 
piness than  the  poor. 

358*  It  should  be  said  to  begin  with  that  a  man  may  ac- 
quire riches  and  accumulate  wealth  as  far  as  opportunity  is 
given,  if  it  is  not  done  by  craft  or  fraud  ;  that  he  may  enjoy  the 
delicacies  of  food  and  drink  if  he  does  not  place  his  life  there- 
in ;  that  he  may  have  a  palatial  dwelling  in  accord  with  his 
condition,  have  intercourse  with  others  in  like  condition,  fre- 
quent places  of  amusement,  talk  about  the  affairs  of  the  world, 
and  need  not  go  about  like  a  devotee  with  a  sad  and  sorrowful 
countenance  and  drooping  head,  but  may  be  joyful  and  cheer- 
ful ;  nor  need  he  give  his  goods  to  the  poor  except  so  far  as 
affe(5lion  leads  him  ;  in  a  word,  he  may  live  outwardly  precisely 
hke  a  man  of  the  world  ;  and  all  this  will  be  no  obstacle  to  his 
entering  heaven,  provided  that  inwardly  in  himself  he  thinks 
about  God  as  he  ought,  and  a6ts  sincerely  and  justly  in  respe6l 
to  his  neighbor.  For  a  man  is  such  as  his  affe6lion  and  thought 
are,  or  such  as  his  love  and  faith  are,  and  from  these  all  his 
outward  a<5ts  derive  their  life  ;  since  a6ling  is  willing,  and  speak- 
ing is  thinking,  a6ling  being  from  the  will,  and  speaking  from 
the  thought.  So  the  declarations  in  the  Word  that  man  will  be 
judged  in  accordance  with  his  deeds,  and  will  be  rewarded  in 
accordance  with  his  works,  mean  that  he  will  be  judged  and  re- 
warded in  accordance  with  his  thought  and  affe6lion,  which  are 
the  source  of  his  deeds,  or  which  are  in  his  deeds  ;  for  deeds  are 
nothing  apart  from  these,  and  are  precisely  such  as  these  are.' 

'  It  is  very  frequently  said  in  the  Word  that  man  will  be  judjjed 
and  will  be  rewarded  in  accordance  with  his  deeds  and  works  (11.  3934). 

By  "deeds  and  works"  deeds  and  works  in  their  internal  form  are 
meant,  not  in  their  external  form,  since  jjood  works  in  external  form 
are  likewise  done  by  the  wicked,  but  in  internal  and  external  form  to- 
j;ether  only  by  the  good  (n.  3934,  6073). 

Works,  like  all  aftivities,  have  their  beini^  and  outg^o  lesse  e/  e-n'sure) 
and  their  cjuality,  from  the  interiors  of  man,  which  pertain  to  his  thouj^ht 
and  will,  since  they  proceed  from  these  ;  therefore  such  as  the  interiors 
are  such  are  the  works  (n.  3934,  891 1,  10331. 

That  is,  snch  as  the  interiors  are  in  regard  to  love  and  faith  (n.  3934, 
6073.  1033 I,  10332). 

Thus  works  contain  love  and  faith,  and  are  love  and  faith  in  effedl 
(n.  10331). 

Therefore  to  be  judged  and  rewarded  in  accordance  with  deeds  and 
works,  means  in  accordance  with  love  and  faith  (n.  3147,  3934,  6073, 
891 1,  10331,  10332). 

So  far  as  works  look  to  self  and  the  world  they  are  not  good,  and 
are  good  only  so  far  as  they  look  to  the  Lord  and  the  neighbor  (n. 
3>47)- 


222  HEAVEN   AND    HELL. 

All  this  shows  that  man's  external  accomplishes  nothing,  but  only 
his  internal,  which  is  the  source  of  the  external.  For  example : 
if  a  man  a6ls  honestly  and  refrains  from  fraud  solely  because  he 
fears  the  laws  and  the  loss  of  reputation  and  thereby  of  honor 
or  gain,  and  if  that  fear  did  not  restrain  him  would  defraud 
others  whenever  he  could  ;  although  such  a  man's  deeds  out- 
wardly appear  honest,  his  thought  and  will  are  fraud  ;  and  be- 
cause he  is  inwardly  dishonest  and  fraudulent  he  has  hell  in  him- 
self But  he  who  a6ls  honestly  and  refrains  from  fraud  because 
it  is  against  God  and  against  his  neighbor  would  ha\'e  no  wash 
to  defraud  another  if  he  could ;  his  thought  and  will  are  con- 
science, and  he  has  heaven  in  himself.  The  deeds  of  these  two 
appear  alike  in  outward  form,  but  inwardly  they  are  wholly 
unlike. 

359*  Since  a  man  can  live  outwardly  as  others  do,  can 
grow  rich,  keep  a  plentiful  table,  dwell  in  an  elegant  house  and 
w^ear  fine  clothing  according  to  his  condition  and  function,  can 
enjo}'  delights  and  gratifications,  and  engage  in  worldly  affairs 
for  the  sake  of  his  occupation  and  business  and  for  the  life  both 
of  the  mind  and  body,  provided  he  inwardly  acknowledges  the 
Divine  and  wishes  well  to  his  neighbor,  it  is  evident  that  to 
enter  upon  the  way  to  heaven  is  not  so  difficult  as  many  be- 
lieve. The  sole  difficulty  lies  in  being  able  to  resist  the  love  ot 
self  and  the  world,  and  to  prevent  their  becoming  dominant ; 
for  this  is  the  source  of  all  evils.'  That  this  is  not  so  difficult  as 
is  belie\^ed  is  meant  by  these  words  of  the  Lord, 

"  Learn  of  Me,  for  I  am  meek  and  lowly  of  heart,  and  ye  shall  find 
rest  to  your  souls  ;  for  My  yoke  is  easy  and  My  burden  is  light" 
{Matt.  xi.  29,  30). 

The  Lord's  yoke  is  easy  and  His  burden  light  because  a  man  is 
led  by  the  Lord  and  not  by  self  just  to  the  extent  that  he  resists 
the  evils  that  flow  forth  from  love  of  self  and  of  the  world ;  and 
because  the  Lord  then  resists  these  evils  in  man  and  removes 
them. 

360.  I  have  spoken  with  some  after  death  who,  while  they 
lived  in  the  world,  renounced  the  world  and  gave  themselves  up 
to  an  almost  solitary  life,  in  order  that  by  an  abstraction  of  the 


'  All  evils  are  from  the  love  of  self  and  of  the  world  (n.  1307,  1308, 
1321,  1594,  1691,  3413,  7255,  7376,  74S8,  7490,  8318,  9335,  9348,  10038, 
10742). 

These  are  contempt  of  others,  enmities,  liatred,  revenge,  cruelty, 
deceit  (n.  6667,  7370-7374,  9348,  1003S,  10742  K 

Into  such  loves  man  is  born,  thus  in  them  are  his  inherited  evils  (n. 
694.  43i7>  5660). 


THE    RICH    AND    POOR    IX    HEAVEN.  223 

thoughts  from  worldly  things  they  might  have  opportunity  for 
pious  meditations,  believing  that  thus  they  might  enter  the  way 
to  heaven.  But  these  in  the  other  life  are  of  a  sad  disposition  ; 
they  despise  others  who  are  not  like  themselves ;  they  are  indig- 
nant that  they  do  not  have  a  happier  lot  than  others,  believing 
that  they  have  merited  it  ;  they  have  no  interest  in  others, 
and  turn  away  from  the  duties  of  charity  by  which  there  is 
conjunction  with  heaven.  They  desire  heaven  more  than  others  ; 
but  when  they  are  taken  up  among  the  angels  they  induce  anx- 
ieties that  disturb  the  happiness  of  the  angels  ;  and  in  consequence 
they  are  sent  away  ;  and  when  sent  away  they  betake  them- 
selves to  desert  places,  where  they  lead  a  life  like  that  which 
they  lived  in  the  world.  [2.]  Man  can  be  formed  for  heaven 
only  by  means  of  the  world.  In  the  world  are  the  outmost  ef- 
fe6^s  in  which  every  one's  affe6lion  must  be  terminated  ;  for 
unless  afife<5lion  puts  itself  forth  or  flows  out  into  a6ls,  which  is 
done  in  association  with  others,  it  is  suffocated  to  such  a  degree 
finally  that  man  has  no  longer  any  regard  for  the  neighbor,  but 
only  for  himself  All  this  makes  clear  that  a  life  of  charity  to- 
wards the  neighbor,  which  is  doing  what  is  just  and  right  in 
every  work  and  in  every  employment,  is  what  leads  to  heaven, 
and  not  a  life  of  piety  apart  from  charity  ;'  and  from  this  it  fol- 
lows that  only  to  the  extent  that  man  is  engaged  in  the  em- 
ployments of  life  can  charity  be  exercised  and  the  life  of  charity 
grow  ;  and  this  is  impossible  to  the  extent  that  man  separates 
himself  from  those  employments.  [3.]  On  this  subject  I  will 
speak  now  from  experience.  Of  those  who  while  in  the  world 
were  employed  in  trade  and  commerce  and  became  rich  through 
these  pursuits  there  are  many  in  heaven,  but  not  so  many  of 
those  who  were  in  stations  of  honor  and  became  rich  through 
those  employments ;  and  for  the  reason  that  these  latter  by  the 
gains  and  honors  that  resulted  from  their  dispensing  justice  and 
equity  and  lucrative  and  honorable  posts  w^ere  led  into  loving 
themselves  and  the  world,  and  thereby  separating  their  thoughts 
and  affections  from  heaven  and  turning  them  to  themselves. 
For  to  the  extent  that  a  man  loves  self  and  the  world  and  looks 
to  self  and  the  world  in  everything,  he  alienates  himself  from  the 
Divine  and  separates  himself  from  heaven. 

'  Charity  towards  the  nei.e:hbor  is  doin<j  what  is  sjood,  just,  and  right, 
in  every  work  and  i-vt-ry  etni)l()vnicnt  ( n.  8120-8122). 

Thus  ciiarity  towards  tiic-  nuis^hhor  extends  to  all  things  and  each 
thing  that  a  niaii  thinks,  wills,  and  docs  (n.  SF24). 

A  life  of  piety  ajiart  from  a  life  of  charity  is  of  no  avail,  but  together 
they  are  prohtahle  for  all  things  (n.  S252,  .S253). 


224  HEAVEN   AND    HELL. 

361.  As  to  the  lot  of  the  rich  in  heaven,  they  are  richer 
than  others.  Some  of  them  dwell  in  palaces  within  which  every 
thing  is  resplendent  as  if  with  gold  and  silver.  They  have  an 
abundance  of  all  things  for  the  uses  of  Hfe,  but  they  do  not  in 
the  least  set  their  heart  on  these  things,  but  only  on  uses. 
Uses  are  clearly  seen  as  if  they  were  in  light,  but  the  gold  and 
silver  are  seen  obscurely,  and  comparatively  as  if  in  shade. 
This  is  because  while  they  were  in  the  world  they  loved  uses, 
and  loved  gold  and  silver  only  as  means  and  instruments.  It  is 
the  uses  that  are  thus  resplendent  in  heaven,  the  good  of  use 
like  gold  and  the  truth  of  use  like  silver.'  Therefore  their 
wealth  in  heaven  is  such  as  their  uses  were  in  the  world,  and 
such,  too,  are  their  delight  and  happiness.  Good  uses  are  pro- 
viding oneself  and  one's  own  with  the  necessaries  of  life ;  also 
desiring  wealth  for  the  sake  of  one's  country  and  for  the  sake 
of  one's  neighbor,  whom  a  rich  man  can  in  many  ways  benefit 
more  than  a  poor  man.  These  are  good  uses  because  one  is 
able  thereby  to  withdraw  his  mind  from  an  indolent  life  which  is 
harmful,  since  in  such  a  life  man's  thoughts  run  to  evil  because 
of  the  evil  implanted  in  him.  These  uses  are  good  to  the  ex- 
tent that  they  have  the  Divine  in  them,  that  is,  to  the  extent 
that  man  looks  to  the  Divine  and  to  heaven,  and  finds  his  good 
in  these,  and  sees  in  wealth  only  a  subservient  good. 

362.  But  the  lot  of  the  rich  that  have  not  believed  in  the 
Divine,  and  have  cast  out  of  their  minds  the  things  pertaining 
to  heaven  and  the  church,  is  the  opposite  of  this.  Such  are  in 
hell,  where  filth,  misery,  and  want  exist ;  and  into  these  riches 
that  are  loved  as  an  end  are  changed ;  and  not  only  riches, 
but  also  their  very  uses,  which  are  either  a  wish  to  live  as  they 
like  and  indulge  in  pleasures,  and  to  have  opportunity  to  give 
the  mind  more  fully  and  freely  to  evil  doing,  or  a  wish  to  rise 


'  Every  good  has  its  delight  from  use  and  in  accordance  with  use 
(n.  3049,  4984,  7038)  ;  also  its  quality ;  and  in  consequence  such  as  the 
use  is  such  is  the  good  (n.  3049). 

All  the  happiness  and  delight  of  life  is  from  uses  (n.  997). 

In  general,  life  is  a  life  of  uses  (n.  1964). 

Angelic  life  consists  in  the  goods  of  love  and  charity,  thus  in  per- 
forming uses  (n.  454). 

The  ends  that  man  has  in  view,  which  are  uses,  are  the  only  things 
that  the  Lord,  and  thus  the  angels,  consider  (n.  1317,  1645,  5844). 

The  kingdom  of  the  Lord  is  a  kingdom  of  uses  (n.  454,  696,  1103, 
3645,  4054,  7038).  .        ,      ,      ,  , 

Performing  uses  is  servmg  the  Lord  (n.  7038). 

Every  one's  charaAer  is  such  as  are  the  uses  he  performs  (n.  4054, 
6815)  ;  illustrated  (n.  7038). 


THE    RICH    AND    POOR    IN    HEAVEN.  225 

above  others  whom  they  despise.  Such  riches  and  such  uses, 
because  they  have  nothing  spiritual,  but  only  what  is  earthly  in 
them,  become  filthy  ;  for  a  spiritual  purpose  in  riches  and  their 
uses  is  like  a  soul  in  the  body,  or  like  the  liy^ht  of  heaven  in 
moist  ground  ;  and  such  riches  and  uses  become  putrid  as  a 
body  does  without  a  soul,  or  as  moist  ground  does  without  the 
light  of  heaven.  Such  are  those  that  have  been  led  and  drawn 
away  from  heaven  by  riches. 

363.  Every  man's  ruling  affedlion  or  love  remains  with 
him  after  death,  nor  is  it  rooted  out  to  eternity,  since  a  man's 
spirit  is  wholly  what  his  love  is,  and  what  is  unknown,  the 
body  of  every  spirit  and  angel  is  the  outward  form  of  his  love, 
exadlly  corresponding  to  his  inward  form,  which  is  the  form  of 
his  disposition  and  mind ;  consequently  the  quality  of  his  spirit 
is  known  from  his  face,  movements,  and  speech.  While  a  man 
is  living  in  the  world  the  quality  of  the  spirit  would  be  known 
if  he  had  not  learned  to  counterfeit  in  his  face,  movements,  and 
speech  what  is  not  his  own.  All  this  shows  that  man  remains 
to  eternity  such  as  his  ruling  affe6lion  or  love  is.  It  has  been 
granted  me  to  talk  with  some  who  lived  seventeen  hundred 
years  ago,  and  whose  lives  are  well  known  from  writings  of  that 
time,  and  I  found  that  the  same  love  still  rules  them  as  when 
they  were  on  the  earth.  This  makes  clear  also  that  everyone's 
love  of  riches,  and  of  uses  from  riches,  remains  to  eternity,  and 
that  it  is  exadlly  the  same  as  the  love  acquired  in  the  world, 
yet  with  the  difference  that  in  the  case  of  those  who  devoted 
their  riches  to  good  uses  riches  are  changed  in  the  other  world 
into  delights  w-hich  are  in  accord  with  the  uses  performed  ; 
while  in  the  case  of  those  who  devoted  their  riches  to  evil  uses 
riches  are  turned  into  mere  filth,  in  which  they  take  the  same 
delight  as  thev  did  in  the  world  in  their  riches  devoted  to  evil 
uses.  Such  then  take  delight  in  filth  because  filthy  pleasures 
and  iniquities,  which  had  been  the  uses  to  which  they  had  devot- 
ed their  riches,  and  also  avarice,  which  is  a  love  of  riches  without 
regard  to  use,  corresi)ond  to  filth.     Spiritual  filth  is  nothing  else. 

364.  The  poor  come  into  heaven  not  on  account  ol  their 
j)Overty  Ijut  because  of  their  life.  F^very  one's  life  follows  him, 
whether  he  be  rich  or  poor.  There  is  no  peculiar  mercy  for  one 
in  preference  to  another ;'  he   that  has  lived  well  is  received, 


'  There  can  be  no  merry  apart  from  means,  but  only  mercy  throujjh 
means,  that  is,  to  those  who  live  in  accord  with  the  commandments  of 
the  Lord;  such  the  Lord  l)y  His  mercy  leads  continually  in  the  world, 
and  afterwards   to  eternity  (n.  S700,  10659). 


226  '  HEAVEN    AND    HELL. 

while  he  that  has  not  Uved  well  is  rejedled.  Moreover,  poverty 
leads  and  draws  man  away  from  heaven  just  as  much  as  wealth 
does.  There  are  many  among  the  poor  who  are  not  content 
with  their  lot,  who  strive  after  many  things,  and  believe  riches 
to  be  blessings  ;'  and  when  they  do  not  gain  them  are  much 
provoked,  and  harbor  ill  thoughts  about  the  Divine  providence ; 
they  also  envy  others  the  good  things  they  possess,  and  are  as 
ready  as  any  one  to  defraud  others  whenever  they  have  oppor- 
tunity, and  to  indulge  in  filthy  pleasures.  But  this  is  not  true 
of  the  poor  who  are  content  with  their  lot,  and  are  careful  and 
diligent  in  their  work,  who  love  labor  better  than  idleness,  and 
a6l  sincerely  and  faithfully,  and  at  the  same  time  live  a  Christian 
life.  I  have  now  and  then  talked  with  those  belonging  to  the 
peasantry  and  common  people,  who  while  living  in  the  world 
believed  in  God  and  did  what  was  just  and  right  in  their  occu- 
pations. Since  they  had  an  affe6lion  for  knowing  truth  they 
inquired  about  charity  and  about  faith,  having  heard  in  this 
world  much  about  faith  and  in  the  other  life  much  about  charity. 
They  were  therefore  told  that  charity  is  every  thing  that  per- 
tains to  life,  and  faith  everything  that  pertains  to  do6lrine ;  con- 
sequently charity  is  willing  and  doing  what  is  just  and  right  in 
every  work,  and  faith  is  thinking  justly  and  rightly  ;  and  faith 
and  charity  are  conjoined,  the  same  as  do6lrine  and  a  life  in 
accordance  with  it,  or  the  same  as  thought  and  will ;  and  faith 
becomes  charity  when  that  which  a  man  thinks  justly  and  rightly 
he  also  wills  and  does,  and  then  they  are  not  two  but  one. 
This  they  well  understood,  and  rejoiced,  saying  that  in  the 
world  they  did  not  understand  believing  to  be  anything  else 
but  living. 

365.  All  this  makes  clear  that  the  rich  and  the  poor  alike 
come  into  heaven,  the  one  as  easily  as  the  other.  The  belief 
that  the  poor  enter  heaven  easily  and  the  rich  with  difficulty 
comes  from  a  wrong  understanding  of  the  Word  where  the  rich 
and  the  poor  are  mentioned.  In  the  Word  those  that  have  an 
abundance  of  knowledges  of  good  and  truth,  thus  who  are 
within  the  church  where  the  Word  is,  are  meant  in  the  spirit- 


'  Dignities  and  riches  are  not  real  blessings,  therefore  they  are 
granted  both  to  the  wicked  and  to  the  good  (n.  8939,  10775,  10776). 

The  real  blessing  is  reception  of  love  and  faith  from  tJie  Lord,  and 
conjunftion  thereby,  for  this  is  the  source  of  eternal  happiness  (n.  1420, 
1422,  2846.  3017,  3406,  3504,  3514,  3530,  3565.  3584.  4216,  4981.  8939, 
10495)- 


THE    RICH    AND    POOR    IN    HEAVEN.  227 

ual  sense  by  the  "  rich  ; "  while  those  who  hick  these  knowledges, 
and  yet  desire  them,  thus  who  are  outside  of  the  church  and 
where  there 'is  no  Word,  are  meant  by  the  "poor."  [2.]  The 
rich  man  clothed  in  purple  and  fine  linen,  and  cast  into  hell, 
means  the  Jewish  nation,  which  is  called  rich  because  it  had  the 
Word  and  had  an  abundance  of  knowledges  of  good  and  truth 
therefrom,  "garments  of  purple"  signifying  knowledges  of  good, 
and  "garments  of  fine  linen"  knowledges  of  truth.'  But  the 
poor  man  who  lay  at  the  rich  man's  gate  and  longed  to  be  fed 
with  the  crumbs  that  fell  from  the  rich  man's  table,  and  who 
was  carried  by  angels  into  heaven,  means  the  nations  that  have 
no  knowledges  of  good  and  truth  and  yet  desired  them  {Luke 
xvi.  19—31).  Also  the  rich  that  were  called  to  a  great  supper 
and  excused  themselves  mean  the  Jewish  nation,  and  the  poor 
brought  in  in  their  place  mean  the  nations  outside  of  the  church 
(^Luke  xiv.  16-24).  1^3.]  By  the  rich  man  of  whom  the  Lord 
says 

"  It  is  easier  for  a  camel  to  go  through  a  needle's  eye  than  for  a  rich 
man  to  enter  into  the  kingdom  of  God  "  {Matt.  xix.  24), 

the  rich  in  both  the  natural  sense  and  the  spiritual  sense  are 
meant.  In  the  natural  sense  the  rich  are  those  that  have  an 
abundance  of  riches  and  set  their  heart  upon  them  ;  but  in  the 
spiritual  sense  they  are  those  that  have  an  abundance  of  know- 
ledges and  learning,  which  are  spiritual  riches,  and  who  desire 
by  means  of  these  to  introduce  themselves  into  the  things  of 
heaven  and  the  church  from  their  own  intelligence.  And  be- 
cause this  is  contrary  to  Divine  order  it  is  said  to  be  "  easier 
for  a  camel  to  go  through  a  needle's  eye,"  a  "camel"  signifying 
in  general  in  the  spiritual  sense  the  knowing  faculty  and  things 
known,  and  a  "needle's  eye"  signifying  spiritual  truth. '^  That 
such  is  the  meaning  of  a  "camel"  and  a  "needle's  eye"  is  not 


'  "Garments"  signify  truths,  thus  knowledges  (n.  1073,  2576,5319 
5954,  9212,  9216,  9952,  10536). 

"Purple"  signifies  celestial  good  (n.  9467). 

"Fine  linen"  signifies  truth  from  a  celestial  origin  (n.  5319,  9469, 
9744). 

•'  A  "camel"  signifies  in  the  Word  the  knowing  faculty  and  know- 
ledge in  general  (n.  304S,  3071,  3143,  3145)- 

What  is  meant  by  "needlework,"  "working  with  a  needle,"  and 
therefore  by  a  "needle"  (n.  9688). 

To  enter  from  knowledge  into  the  trutlis  of  faith  is  contrary  to  Di- 
vine order  (n.  10236). 


228  HEAVEN    AND    HELL. 

at  present  known,  because  the  knovvledg^e  that  teaches  what  is 
signified  in  the  spiritual  sense  by  the  things  said  in  the  Hteral 
sense  of  the  Word  has  not  up  to  this  time  been  disclosed.  In 
every  particular  of  the  Word  there  is  a  spiritual  sense  and  a 
natural  sense ;  for  the  Word  was  made  to  consist  wholly  of  cor- 
respondences between  natural  and  spiritual  things  in  order  that 
conjunclion  of  heaven  with  the  world,  or  of  angels  with  men 
might  thereby  be  effe6led,  dire6l  conjun6lion  having  ceased. 
This  makes  clear  who  in  particular  are  meant  in  the  Word  by 
the  "rich  man."  [4.]  That  the  "rich"  in  the  Word  mean  in 
the  spiritual  sense  those  who  are  in  knowledges  of  truth  and 
good,  and  "riches"  the  knowledges  themselves,  which  are  spir- 
itual riches,  can  be  seen  from  various  passages 

(As  in  Isa.  x.  12-14  I  xxx.  6,  7  ;  xlv.  3  ;  Jer.  xvii.  3  ;  xlviii.  7  ;  1.  36,  37  ; 
li.  13  ;  Dan.  v.  2-4  ;  Ezek.  xxvi.  7,  12  ;  xxvii.  i  to  the  end  ;  Zech. 
ix.  3,  4  ;  Psalm,  xlv.  12  ;  Hosea  xii.  9  ;  Apoc.  iil.  17,  18  ;  Luke  xiv. 
33  ;  and  elsewhere). 

Also  that  the  "poor"  in  the  spiritual  sense  signify  those  that 
are  destitute  of  spiritual  knowledges  of  good  and  of  truth,  and 
yet  desire  them 

{Matt.  xi.  5  ;  Luke  vi.  20,  21  ;  xiv.  21 ;  Lsa.  xiv.  30 ;  xxix.  19  ;  xli.  17,  18  ; 
Zeph.  iii.  12,  13). 

All  these  passages  may  be  seen  explained  in  accordance  with 
the  spiritual  sense  in  the  Arcana  Caelestia  (n.  10227). 


Those  that  do  this  become  demented  in  respedl  to  the  things  of 
heaven  and  the  church  (n.  128-130,  232,  233,  6047). 

And  in  the  other  life,  when  they  think  about  spiritual  things  they 
become  as  it  were  dnniken  (n.  1072). 

Further  about  such  (n.  196). 

Examples  showing  that  when  spiritual  things  are  entered  into 
through  knowledges  they  cannot  be  comprehended  (n.  233,  2094,  2196, 
2203,  2209). 

It  is  permissible  to  enter  from  spiritual  truth  into  knowledges  which 
pertain  to  the  natural  man,  but  not  the  reverse,  because  there  can  be 
spiritual  influx  into  the  natural,  but  not  natural  influx  into  the  spiritual 
(n.  3219,  5119,  5259,  5427,  5428,  5478,  6322,  9110). 

The  truths  of  the  Word  and  of  the  church  must  first  be  acknow- 
ledged, after  which  it  is  permissible  to  consider  knowledges,  but  not 
before  (n.  6047). 


MARRIACF.S    IN'    HEAVEN.  229 

XL. 

Marriages  in  Heaven. 

366*  As  heaven  is  from  the  human  race,  and  thus  angels 
are  of  both  sexes,  and  from  creation  woman  is  for  man  and 
man  is  for  woman,  thus  the  one  belongs  to  the  other,  and  this 
love  is  innate  in  both,  it  follows  that  there  are  marriages  in 
heaven  as  well  as  on  the  earth.  Therefore  what  marriages  in 
hea\en  are,  and  how  they  differ  from  marriages  on  the  earth, 
and  wherein  they  are  like  them,  shall  now  be  told. 

367.  Marriage  in  heaven  is  a  conjun6lion  of  two  into  one 
mind.  It  must  first  be  explained  what  this  conjun6lion  is.  The 
mind  consists  of  two  parts,  one  called  the  understanding  and 
the  other  the  will.  When  these  two  parts  aft  as  a  one  they  are 
called  one  mind.  In  this  the  part  called  the  understanding  a6ls 
as  the  husband,  and  the  part  called  the  will  afts  as  the  wife. 
When  this  conjun6lion,  which  belongs  to  man's  interiors,  comes 
into  the  lower  parts  pertaining  to  the  body,  it  is  perceived  and 
felt  as  love,  and  this  love  is  marriage  love.  This  shows  that 
marriage  love  has  its  origin  in  the  conjunftion  of  two  into  one 
mind.  This  in  heaven  is  called  cohabitation  ;  and  the  two  are 
not  called  two  but  one.  So  in  heaven  a  married  pair  is  spoken 
of,  not  as  two,  but  as  one  angel.' 

36s*  Moreover,  such  a  conjun6lion  of  husband  and  wife 
in  the  inmosts  of  their  minds  comes  from  their  very  creation  ; 
for  man  is  born  to  be  intelleftual,  that  is,  to  think  from  his  un- 
derstanding, while  woman  is  born  to  be  affeftional,  that  is,  to 
think  from  her  will ;  and  this  is  evident  from  the  inclination  or 


'  It  is  not  known  at  this  day  what  marriage  love  is,  or  whence  it  is 
(n.  2727). 

Marriage  love  is  wilUng  what  another  wills,  thus  willing  mutually 
and  reciprocally  (n.  2731). 

Those  that  are  in  marriage  love  are  together  in  the  inmosts  of  life 
(n.  2732). 

It  is  such  a  union  of  two  minds  that  from  love  they  are  one  (n. 
10168,  10169). 

For  the  love  of  minds,  which  is  spiritual  love,  is  a  union  (n.  1594, 
2057.  3939.  401S,  5807,  6195,  70S1-7086,  7501,  10130). 


230  HEAVEN   AND    HELL, 

natural  disposition  of  each,  also  from  their  form  ;  from  the  dis- 
position, in  that  man  a6ts  from  reason  and  woman  from  affec- 
tion ;  from  the  form  in  that  man  has  a  rougher  and  less  beauti- 
ful face,  a  deeper  voice  and  a  harder  body  ;  while  woman  has 
a  smoother  and  more  beautiful  face,  a  softer  voice,  and  a  more 
tender  body.  There  is  a  like  difference  between  understand- 
ing and  will,  or  between  thought  and  affection  ;  so,  too,  be- 
tween truth  and  good  and  between  faith  and  love  ;  for  truth  and 
faith  belong  to  the  understanding,  and  good  and  love  to  the 
will.  From  this  it  is  that  in  the  Word  a  "youth"  or  a  "man" 
means  in  the  spiritual  sense  the  understanding  of  truth,  and  a 
"  virgin  "  or  a  "  woman  "  affedlion  for  good  ;  also  that  the  church, 
on  account  of  its  affe6lion  for  good  and  truth,  is  called  a 
"woman"  and  a  "virgin;"  also  that  all  those  that  are  in  affec- 
tion for  good  are  called  "virgins"  (as  in  Apoc.  xiv.  4).* 

369*  Every  one,  whether  man  or  woman,  possesses  un- 
derstanding and  will ;  but  with  the  man  the  understanding 
predominates,  and  with  the  woman  the  will  predominates,  and 
the  chara6ler  is  determined  by  that  which  predominates.  Yet 
in  heavenly  marriages  there  is  no  predominance ;  for  the  will 
of  the  wife  is  also  the  husband's  will,  and  the  understanding  of 
the  husband  is  also  the  wife's  understanding,  since  the  love  of 
each  is  to  will  and  to  think  like  the  other,  that  is,  mutually  and 
reciprocally.  Thus  are  they  conjoined  into  one.  This  conjunc- 
tion is  a6lual  conjun6lion,  for  the  will  of  the  wife  enters  into  the 
understanding  of  the  husband,  and  the  understanding  of  the 
husband  into  the  will  of  the  wife,  and  this  especially  when  they 
look  into  one  another's  faces  ;  for,  as  has  been  repeatedly  said 
above,  there  is  in  the  heavens  a  sharing  of  thoughts  and  affec- 
tions, especially  with  husband  and  wife,  because  they  love  each 


'  In  the  Word  "young  men"  signify  understanding  of  truth,  or  the 
intelligent  (n.  766S). 

"Men"  have  the  same  signification  (n.  15S,  265,  749,  915,  1007,  2517, 
3134,  3236,  4823,  9007). 

"Woman"  signifies  affe6tion  for  good  and  truth  (n.  568,  3160,  6014, 
7337,  8994) ;  likewise  the  church  (n.  252,  253,  749,  770)  ;  "wife"  has  the 
same  signification  (n.  252,  253,  409,  749,  770)  ;  with  what  difference  (n. 
915,  2517,  3236,  4510.  4823). 

In  the  highest  sense  "husband  and  wife"  are  predicated  of  the 
Lord  and  of  His  conjundion  with  heaven  and  the  church  (n.  7022). 

A  "virgin"  signifies  affeClion  for  good  (n.  3067,  31 10,  3179,  3189, 
6729,  6742)  •  likewise  the  church  (n.  2362,  3081,  3963,  4638,  6729,  6775, 
6788). 


MARRIAGES    IN    HEAVEN.  23I 

Other.  This  makes  clear  what  the  conjun(5lion  of  minds  is  that 
makes  marriage  and  produces  marriage  love  in  the  heavens, 
namely,  that  one  wishes  all  that  is  his  own  to  be  the  others, 
and  this  reciprocally. 

370.  I  have  been  told  by  the  angels  that  so  far  as  a  mar- 
ried pair  are  so  conjoined  they  are  in  marriage  love,  and  also 
to  the  same  extent  in  intelligence,  wi.sdom,  and  happiness,  be- 
cause Divine  truth  and  Divine  good  which  are  the  source 
of  all  intelligence,  wisdom,  and  happiness,  flow  chiefly  into  mar- 
riage love  ;  consequently  marriage  love,  since  it  is  also  a  mar- 
riage of  good  and  truth,  is  the  very  plane  of  Divine  influx.  For 
that  love,  as  it  is  a  conjunction  of  the  understanding  and  will, 
is  also  a  conjun6lion  of  truth  and  good,  since  the  understand- 
ing receives  Divine  truth  and  is  formed  out  of  truths,  and  the 
will  receives  Divine  good  and  is  formed  out  of  goods.  For 
what  a  man  wills  is  good  to  him,  and  what  he  understands  is 
truth  to  him  ;  therefore  it  is  the  same  whether  you  say  con- 
junction of  understanding  and  will  or  conjunction  of  truth 
and  good.  Conjunction  of  truth  and  good  is  what  makes  an 
angel,  and  makes  his  intelligence,  wisdom,  and  happiness; 
for  an  angel  is  an  angel  accordingly  as  good  in  him  is  con- 
joined with  truth  and  truth  with  good  ;  or  what  is  the  same, 
accordingly  as  love  in  him  is  conjoined  with  faith  ancf  faith 
with  love. 

371.  The  Divine  that  goes  forth  from  the  Lord  flows 
chiefly  into  marriage  love  because  marriage  love  descends  from 
a  conjunction  of  good  and  truth  ;  for  it  is  the  same  thing,  as 
has  been  said,  whether  you  say  conjunction  of  understanding 
and  will  or  conjunction  of  good  and  truth.  Conjunction  of 
good  and  truth  has  its  origin  in  the  Lord's  Divine  love  towartls 
all  who  are  in  heaven  and  on  earth.  From  Divine  love  Divine 
good  goes  forth,  and  Divine  good  is  received  by  angels  and 
men  in  Divine  truths.  As  truth  is  the  sole  receptacle  of  good 
nothing  can  be  received  from  the  Lord  and  from  heaven  by 
any  one  who  is  not  in  truths  ;  therefore  just  to  the  extent  that 
the  truths  in  man  are  conjoined  to  good  is  man  conjoined  to 
the  Lord  and  to  heaven.  This,  then,  is  the  very  origin  of  mar- 
riage love,  and  for  this  reason  that  love  is  the  very  plane  of  Di- 
vine influx.  This  shows  why  the  conjun6tion  of  good  and  truth 
in  heaven  is  called  the  heavenly  marriage,  and  heaven  is  likened 
in  the  Word  to  a  marriage,  and  is  called  a  marriage  ;    and  the 


232  HEAVEN    AND    HELL. 

Lord  is  called  the  "  Bridegroom  "  and  "  Husband,"  and  heaven 
and  also  the  church  are  called  the  "bride"  and  "wife."' 

372.  Good  and  truth  conjoined  in  an  angel  or  a  man  are  not 
two  but  one,  since  good  is  then  good  of  truth  and  truth  is  truth 
of  good.  This  conjun6lion  may  be  likened  to  a  man's  thinking 
what  he  wills  and  willing  what  he  thinks,  when  the  thought  and 
will  make  one,  that  is,  one  mind ;  for  thought  forms  and  pre- 
sents in  form  that  which  the  will  wills,  and  the  will  gives  delight 
to  it ;  and  this  is  why  a  married  pair  in  heaven  are  not  called 
two,  but  one  angel.  And  this  is  what  is  meant  by  the  Lord's 
words, 

"  Have  ye  not  read  that  He  who  made  them  from  the  beginning  made 
them  male  and  female,  and  said,  For  this  cause  shall  a  man  leave 
father  and  mother  and  shall  cleave  to  his  wrife,  and  they  twain 
shall  become  one  flesh  ?  Therefore,  they  are  no  more  twain,  but 
one  flesh.     What,  therefore,  God  hath  joined  together  let  not  man 

put  asunder All  cannot  receive  this  word  but  they  to  whom 

it  is  given  "  {Matt.  xix.  4-6,  11  ;  Mark  x.  6-9;  Gen.  ii.  24). 

This  is  a  description  both  of  the  heavenly  marriage  in  which 
the  angels  are  and  of  the  marriage  of  good  and  truth,  "man's 
not  putting  asunder  what  God  has  joined  together"  meaning 
that  good  is  not  to  be  separated  from  truth. 

373,  From  all  this  the  origin  of  true  marriage  love  is  made 
clear,  namely,  that  it  is  formed  first  in  the  minds  of  those  who 
are  in  marriage,  and  descends  therefrom  and  flows  into  the 
body,  where  it  is  perceived  and  felt  as  love ;  for  whatever  is  felt 
and  perceived  in  the  body  has  its  origin  in  the  spiritual,  because 
it  is  from  the  understanding  and  the  will.  The  understanding 
and  the  will  constitute  the  spiritual  man.     Whatever  descends 


'  The  origin,  cause,  and  essence  of  true  marriage  love  is  the  mar- 
riage of  good  and  truth;  thus  it  is  from  heaven  (n.  2728,  2729). 

Respefting  angelic  spirits,  who  have  a  perception  whether  there  is 
anything  of  marriage  from  the  idea  of  a  conjundion  of  good  and  tnith 
(n.  10756). 

Marriage  love  is  in  every  respedl  the  same  as  the  conjunftion  of 
good  and  truth  (n.  1904,  2173,  2429,  2508,  3101,  3102,  3155,  3179,  3180. 

4358,  5807,  5835.  9206,  9495,  9637):    ^.      ^       ^     ^      ^    ■  ct     r.     A 

How  and  with  whom  the  conjunction  of  good  and  truth  is  etiectea 
(n.  3834,  4096.4097,  4301.  4345,  4353.  4364,  4368,  5365,  7623-7627,  9258). 

Only  those  that  are  in  good  and  truth  from  the  Lord  know  what 
true  marriage  love  is  (n.  10171). 

In  the  Word  "marriage"  signifies  the  marriage  of  good  and  truth 
(n.  3132,  4434,  4835). 

The  kingdom  of  the  Lord  and  heaven  are  in  true  marriage  love  (n. 

2737). 


MARRIAGKS    IN    HEAVEN.  233 

from  the  spiritual  man  into  the  body  presents  itself  there  under 
another  aspect,  aUhough  it  is  similar  and  accordant,  like  soul 
and  body,  and  like  cause  and  effecl  ;  as  can  be  seen  from  what 
has  been  said  and  shown  in  the  two  chapters  on  Correspond- 
ences. 

374,  I  heard  an  angel  describing  true  marriage  love  and 
its  heavenly  delights  in  this  manner  :  That  it  is  the  Lord's  Divine 
in  the  heavens,  which  is  Divine  good  and  Divine  truth  united 
in  two  persons,  yet  that  they  are  not  two  but  like  one.  He 
said  that  in  heaven  the  two  consorts  are  marriage  love,  since 
every  one  is  his  own  good  and  his  own  truth  in  respecl  both  to 
mind  and  to  body,  the  body  being  an  image  of  the  mind  because 
it  is  formed  after  its  likeness.  From  this  he  drew  the  conclusion 
that  the  Divine  is  imaged  in  the  two  that  are  in  true  marriage 
lo\'e ;  and  as  the  Divine  is  so  imaged  so  is  heaven,  because 
the  entire  heaven  is  Divine  good  and  Divine  truth  going  forth 
from  the  Lord  ;  and  this  is  why  all  things  of  heaven  are  inscribed 
on  marriage  love  with  more  blessings  and  delights  than  it  is 
possible  to  number.  He  expressed  the  number  by  a  term  that 
involved  myriads  of  myriads.  He  wondered  that  the  man 
of  the  church  should  know  nothing  about  this,  seeing  that 
the  church  is  the  Lord's  heaven  on  the  earth,  and  heaven  is 
a  marriage  of  good  and  truth.  He  said  he  was  astounded 
to  think  that  within  the  church,  even  more  than  outside  of  it, 
adulteries  are  committed  and  even  excused;  the  delight  of 
which  in  itself  is  nothing  else  in  a  spiritual  sense,  and  conse- 
quently in  the  spiritual  world,  than  the  delight  of  the  love 
of  falsity  conjoined  to  evil,  which  delight  is  infernal  delight, 
because  it  is  the  direct  opposite  of  the  delight  of  heaven, 
which  is  the  delight  of  the  love  of  truth  conjoined  with 
good. 

375,  Every  one  knows  that  a  married  pair  who  love  each 
other  are  interiorly  united,  and  that  the  essential  of  marriage  is 
the  union  of  disposition  or  mind.  And  from  this  it  can  be  seen 
that  such  as  their  essential  dispositions  or  minds  are  such  is 
their  union  and  such  their  love  for  each  other.  The  mind  is 
formed  solely  out  of  truths  and  goods,  for  all  things  in  the  uni- 
verse have  relation  to  good  and  truth  and  to  their  conjun(5lion  ; 
consequently  such  as  the  truths  and  goods  are  out  of  which  the 
minds  are  formed,  exactly  such  is  the  union  of  minds  ;  and  the 
most  perfe6l  union  is  the  union  of  minds  that  are  formed  out  of 


234  HEAVEN   AND    HELL. 

genuine  truths  and  goods.  Let  it  be  known  that  no  two  things 
mutually  love  each  other  more  than  truth  and  good  do  ;  and 
therefore  it  is  from  that  love  that  true  marriage  love  descends.* 
Falsity  and  evil  also  love  each  other,  but  this  love  is  afterwards 
changed  into  hell. 

376.  From  what  has  now  been  said  about  the  origin  of 
marriage  love  one  may  conclude  who  are  in  that  love  and  who 
are  not ;  namely,  that  those  are  in  marriage  love  who  are  in  Di- 
vine good  from  Divine  truths  ;  and  that  marriage  love  is  genu- 
ine just  to  the  extent  that  the  truths  are  genuine  with  which  the 
good  is  conjoined.  And  as  all  the  good  that  is  conjoined  with 
truths  is  from  the  Lord,  it  follows  that  no  one  can  be  in  true 
marriage  love  unless  he  acknowledges  the  Lord  and  His  Di- 
vine ;  for  without  that  acknowledgment  the  Lord  cannot  flow 
in  and  be  conjoined  with  the  truths  that  are  in  man. 

377.  Evidently,  then,  those  that  are  in  falsities,  and  espe- 
cially those  that  are  in  falsities  and  evil,  are  not  in  marriage 
love.  Moreover,  those  that  are  in  evil  and  in  falsities  there- 
from have  the  interiors  of  their  minds  closed  up ;  and  in  such, 
therefore,  there  can  be  no  source  of  marriage  love ;  but  below 
those  interiors,  in  the  external  or  natural  man  separated  from 
the  internal,  there  can  be  a  conjun6lion  of  falsity  and  evil,  which 
is  called  infernal  marriage.  I  have  been  permitted  to  see  what 
this  marriage  is  between  those  that  are  in  the  falsities  of  evil, 
which  is  called  infernal  marriage.  Such  converse  together, 
ana  are  united  by  a  lustful  desire,  but  inwardly  they  burn  with 
a  deadly  hatred  towards  each  other,  too  intense  to  be  de- 
scribed. 

378.  Nor  can  marriage  love  exist  between  two  partners 
belonging  to  different  religions,  because  the   truth  of  the  one 


'  All  things  in  the  universe,  both  in  heaven  and  in  the  world,  have 
relation  to  oood  and  truth  (n.  2452,  3166,  4390,  4409,  5232,  7256,  10122). 

And  to  the  conjunction  of  these  (n.  10555). 

Between  good  and  truth  there  is  marriage  (n.  1904,  2173,  2508). 

Good  loves  truth,  and  from  love  longs  for  truth  and  for  the  con- 
jundion  of  truth  with  itself,  and  from  this  they  are  in  a  perpetual  en- 
deavor to  be  conjoined  (n.  9206,  9207,  9495)- 

The  life  of  truth  is  from  good  (n.  1589,  1997,  2572,  4070,  4096,  4097, 

4736,  4757.  4B84,  5147,  9667)- 

Truth  is  the  form  of  good  (n.  3049,  3180,  4574,  9154)' 
Truth  is  to  good  as  water  is  to  bread  (n.  4976). 


MARKIACJES    IN    HEAVEN'. 


■vi3 


does  not  agree  with  the  good  of  the  other ;  and  two  unUke  and 
discordant  kinds  of  good  and  truth  cannot  make  two  minds 
one ;  and  in  consequence  the  love  of  such  does  not  have  its 
origin  in  any  thing  spiritual.  If  they  live  together  in  harmony 
it  is  solely  on  natural  grounds.'  And  this  is  why  in  the  heavens 
only  those  who  are  in  the  same  societ}-,  and  not  those  in  dif- 
ferent societies,  are  united  in  marriage,  because  such  are  in  like 
good  and  truth.  It  may  be  seen  above  (n.  41,  seq.)  that  all 
there  in  a  society  are  in  like  good  and  truth,  and  differ  from 
those  outside  the  society.  This  was  represented  in  the  Israel- 
itish  nation  by  marriages  being  contra6led  within  tribes,  and 
particularly  within  families,  and  not  outside  of  them. 

379*  Nor  is  true  marriage  love  possible  between  one  hus- 
band and  several  wives ;  for  its  spiritual  origin,  which  is  the 
formation  of  one  mind  out  of  two,  is  thus  destroyed  ;  and  in 
consequence  interior  conjunction,  which  is  the  conjunction  of 
good  and  truth,  from  which  is  the  very  essence  of  that  love,  is 
also  destroyed.  Marriage  with  more  than  one  is  like  an  under- 
standing divided  among  several  wills  ;  or  it  is  like  a  man  at- 
tached not  to  one  but  to  several  churches,  since  his  faith  is  so 
distra6ted  thereby  as  to  come  to  naught.  The  angels  declare 
that  marrying  several  wives  is  wholly  contrary  to  Divine  order, 
and  that  they  know  this  from  several  reasons,  one  of  which  is 
that  as  soon  as  they  think  of  marriage  with  more  than  one  they 
are  alienated  from  internal  blessedness  and  heavenly  happiness, 
and  become  like  drunken  men,  because  good  is  separated  from 
its  truth  in  them.  And  as  the  interiors  of  their  mind  are 
brought  into  such  a  state  merely  by  thinking  about  it  with 
some  intention,  they  see  clearly  that  marriage  with  more  than 
one  would  close  up  their  internal  mind,  and  cause  marriage  to 
be  displaced  by  lustful  love,  which  love  withdraws  from  heaven.* 
[2.]    They  declare  further  that  this  is  not  easily  comprehended 


'  iMarriao;es  between  those  of  different  religions  are  not  permissible, 
because  there  can  be  no  conjun<5tion  of  like  good  and  trutli  in  the  in- 
teriors (n.  S998). 

*  As  husband  and  wife  sliould  be  one,  and  sliould  live  together  in 
the  inmost  of  life,  and  as  they  together  make  one  angel  in  heaven,  so 
true  marriage  love  is  impossible  between  one  husband  and  several 
wives  (n.  1907,  2740). 


236  HEAVEN    AND    HELL. 

by  men  because  there  are  few  who  are  in  genuine  marriage 
love,  and  those  who  are  not  in  it  know  nothing  whatever  of 
the  interior  delight  that  is  in  that  love,  knowing  only  the  de- 
light of  lust,  and  this  delight  is  changed  into  its  opposite  after 
living  together  a  short  time  ;  while  the  delight  of  true  marriage 
love  not  only  endures  to  old  age  in  the  world,  but  after  death 
becomes  the  delight  of  heaven  and  is  filled  with  an  interior  de- 
light that  grows  more  and  more  perfedl  to  eternity.  They  said 
also  that  the  varieties  of  blessedness  of  true  marriage  love  could 
be  enumerated  even  to  many  thousands,  not  even  one  of  which 
is  known  to  man,  or  could  be  conceived  of  by  any  one  who  is 
not  in  the  marriage  of  good  and  truth  from  the  Lord. 

380*  The  love  of  dominion  of  one  over  the  other  entirely 
takes  away  marriage  love  and  its  heavenly  delight,  for  as  has 
been  said  above,  marriage  love  and  its  delight  consists  in  the 
will  of  the  one  being  that  of  the  other,  mutually  and  recipro- 
cally. This  is  destroyed  by  love  of  dominion  in  marriage, 
since  he  that  domineers  wishes  his  will  alone  to  be  in  the  other, 
and  nothing  of  the  other's  will  to  be  reciprocally  in  himself, 
which  destroys  all  mutuality,  and  thus  all  sharing  of  any  love 
and  its  delight  one  with  the  other.  And  yet  this  sharing  and 
consequent  conjun6lion  are  the  interior  delight  itself  that  is 
called  blessedness  in  marriage.  This  blessedness,  with  every- 
thing that  is  heavenly  and  spiritual  in  marriage  love,  is  so  com- 
pletely extinguished  by  love  of  dominion  as  to  destroy  even  all 
knowledge  of  it ;  and  if  that  love  were  referred  to  it  would  be 
held  in  such  contempt  that  any  mention  of  blessedness  from 
that  source  would  excite  either  laughter  or  anger.  [2.]  When 
one  wills  or  loves  what  the  other  wills  or  loves  each  has  free- 
dom, since  all  freedom  is  from  love ;  but  where  there  is  domin- 
ion no  one  has  freedom ;  one  is  a  servant,  and  the  other  who 
rules  is  also  a  servant,  for  he  is  led  as  a  servant  by  the  lust  ol 


To  marry  several  wives  at  the  same  time  is  contrary  to  Divine  or- 
der (n.  10837). 

That  there  is  no  marriage  except  between  one  husband  and  one  wife 
is  clearly  perceived  by  those  who  are  in  tiie  Lord's  celestial  kingdom 
(n.  865,  3246,  9002,  10172). 

For  the  reason  that  the  angels  there  are  in  the  marriage  of  good  and 
truth  (n.  3246). 

The  Israelitish  nation  were  permitted  to  marry  several  wives,  and  to 
add  concubines  to  wives,  but  not  Christians,  for  the  reason  that  that 
nation  was  in  externals  separate  from  internals,  while  Christians  are 
able  to  enter  into  internals,  thus  into  the  the  marriage  of  good  and  truth 
(n.  3246,  4837,  8809). 


MARRIAGES    IN    HEAVEN.  237 

ruling.  But  all  this  is  beyond  the  comprehension  of  one  who 
does  not  know  what  the  freedom  of  heavenly  love  is.  Never- 
theless from  what  has  been  said  above  about  the  origin  and 
essence  of  marriage  love  it  can  be  seen  that  so  far  as  dominion 
enters,  minds  are  not  united  but  divided.  Dominion  subjugates, 
and  a  subjugated  mind  has  either  no  will  or  an  opposing  will. 
If  it  has  no  will  it  has  also  no  love ;  and  if  it  has  an  opposing 
will  there  is  hatred  in  place  of  love.  [3.]  The  interiors  of 
those  who  live  in  such  marriage  are  in  mutual  collision  and 
strife,  as  two  opposites  always  are,  however  their  exteriors  may 
be  restrained  and  kept  quiet  for  the  sake  of  tranquility.  The 
collision  and  antagonism  of  the  interiors  of  such  are  disclosed 
after  their  death,  when  commonly  they  come  together  and  fight 
like  enemies  and  tear  each  other ;  for  they  then  a6l  in  accord- 
ance with  the  state  of  the  interiors.  Frequently  I  have  been 
permitted  to  see  them  fighting  and  tearing  one  another,  some- 
times with  great  vengeance  and  cruelty.  For  in  the  other  life 
every  one's  interiors  are  set  at  liberty  ;  and  they  are  no  longer 
restrained  by  outward  bonds  and  worldly  considerations,  every 
one  then  being  just  what  he  is  interiorly, 

381.  To  some  a  likeness  of  marriage  love  is  granted.  Yet 
unless  they  are  in  the  love  of  good  and  truth  there  can  be  no 
marriage  love,  but  only  a  love  which  for  several  reasons  is  made 
to  appear  like  marriage  love,  namely,  that  they  may  secure 
good  service  at  home  ;  that  they  may  be  free  from  care,  or  at 
])eace,  or  at  ease  ;  that  they  may  be  cared  for  in  sickness  or  in 
old  age  ;  or  that  the  children  whom  they  love  may  be  attended  to. 
Some  are  constrained  by  fear  of  the  other  consort,  or  by  fear 
of  the  loss  of  reputation,  or  other  evil  consequences,  and  some 
by  a  controlling  lust.  Moreover,  in  the  two  consorts  marriage 
love  may  differ,  in  one  there  may  be  more  or  less  of  it,  in  the 
other  little  or  none ;  and  because  of  this  difference  heaven  may 
be  the  portion  of  one  and  hell  the  portion  of  the  other. 

382[ff]»  In  the  inmost  heaven  there  is  genuine  marriage 
love  because  the  angels  there  are  in  the  marriage  of  good  and 
truth,  and  also  in  innocence.  The  angels  of  the  lower  heavens 
are  also  in  marriage  love,  but  only  so  far  as  they  are  in  inno- 
cence ;  for  marriage  love  viewed  in  itself  is  a  state  of  innocence ; 
and  this  is  why  consorts  who  are  in  marriage  love  enjoy  heavenly 
delights  together,  which  appear  before  their  minds  almost  like 
the  sports  of  innocence  among  little  children  ;  for  every  thing 
delights  their  minds,  since  heaven  witli  its  joys  flows  into  every 


238  HEAVEN  AND   HELL. 

particular  of  their  lives.  For  the  same  reason  marriage  love  is 
represented  in  heaven  by  the  most  beautiful  obje6ls.  I  have 
seen  it  represented  by  a  maiden  of  indescribable  beauty  encom- 
passed with  a  bright  cloud.  It  is  said  that  the  angels  in  heaven 
have  all  their  beauty  from  marriage  love.  Affedlions  and 
thoughts  flowing  from  that  love  are  represented  by  diamond-like 
auras  with  scintillations  as  if  from  carbuncles  and  rubies,  which 
are  attended  by  delights  that  affed;  the  interiors  of  the  mind. 
In  a  word,  heaven  itself  is  represented  in  marriage  love,  because 
heaven  with  the  angels  is  the  conjundion  of  good  and  truth,  and 
it  is  this  conjun6lion  that  makes  marriage  love. 

382[&].  Marriages  in  heaven  differ  from  marriages  on  the 
earth  in  that  the  procreation  of  offspring  is  one  of  the  ends  of 
marriages  on  the  earth,  but  not  of  marriages  in  heaven,  since  in 
heaven  the  procreation  of  good  and  truth  takes  the  place  of 
procreation  of  offspring.  There  is  this  difference  because  mar- 
riage in  heaven  is  a  marriage  of  good  and  truth  (as  has  been 
shown  above) ;  and  as  in  that  marriage  good  and  truth  and 
their  conjun6lion  are  loved  above  all  things  so  these  are  what 
are  propagated  by  marriages  in  heaven.  And  because  of  this, 
in  the  Word  births  and  generations  signify  spiritual  births  and 
generations,  which  are  births  and  generations  of  good  and  truth  ; 
mother  and  father  signify  truth  conjoined  to  good,  which  is  what 
procreates  ;  sons  and  daughters  signify  the  truths  and  goods  that 
are  procreated  ;  and  sons-in-law  and  daughters-in-law  conjunc- 
tion of  these,  and  so  on.'  All  this  makes  clear  that  marriages  in 
heaven  are  not  like  marriages  on  earth.  In  heaven  marryings 
are  spiritual,  and  cannot  properly  be  called  marryings,  but  con- 
jun6lions  of  minds  from  the  conjun6lion  of  good  and  truth.    But 

'  Conceptions,  pregnancies,  births,  and  generations  signify  those  that 
are  spiritual,  that  is,  such  as  pertain  to  good  and  truth,  or  to  love  and 
faith  (n.  613,  1145,  1255,  2020,  2584,  3860,  3868,  4070,  4668,  6239,  8042, 
9325,  10249). 

Therefore  generation  and  birth  signify  regeneration  and  rebirth 
through  faith  and  love  (n.  5160,  5598,  9042,  9845). 

Mother  signifies  the  church  in  respeft  to  truth,  and  tlius  the  truth 
of  the  church  ;  father  the  church  in  respeft  to  good,  and  thus  the  good 
of  the  church  (n.  2691,  2717,  3703,  5581,  8897). 

Sons  signify  aflfeftions  for  truth,  and  thus  truths  (n.  489,  491,  533, 
2623,  3373,  4257,  8649,  9807). 

Daughters  signify  affeftions  for  good,  and  thus  goods  (n.  489-491, 
2362,  3963,  6729,  6775,  6778,  9055). 

Son-in-law   signifies   truth   associated  with   affeftion   for   good  (n. 

2389)- 

Daughter-in-law  signifies  good  associated  with  its  truth    (n.  4843). 


MARRIAGES    IN    HEAVEN.  239 

on  earth  there  are  marryings,  because  these  are  not  of  the  spirit 
alone  but  also  of  the  flesh.  And  as  there  are  no  marryings  in 
heaven,  consorts  there  are  not  called  husband  and  wife  ;  but  from 
the  angelic  idea  of  the  joining  of  two  minds  into  one,  each  con- 
sort designates  the  other  by  a  name^signifying  one's  own,  mutu- 
ally and  reciprocally.  This  shows  how  the  Lord's  words  in  re- 
gard to  marrying  and  giving  in  marriage  {Liike  xx.  35,  36),  are 
to  be  understood. 

383*  I  have  also  been  permitted  to  see  how  marriages 
are  contracled  in  the  heavens.  As  everywhere  in  heaven  those 
who  are  alike  are  united  and  those  who  are  unlike  are  separated, 
so  every  society  in  heaven  consists  of  those  who  are  alike.  Like 
are  brought  to  like  not  by  themselves  but  by  the  Lord  (see 
above,  n.  41,  43,  44,  seq.)  ;  and  in  like  manner  consorts  whose 
minds  can  be  joined  into  one  are  drawn  together ;  and  conse- 
quently at  first  sight  they  inmostly  love  each  other,  and  see 
themselves  to  be  consorts,  and  enter  into  marriage.  For  this 
reason  all  marriages  in  heaven  are  from  the  Lord  alone.  They 
have  also  marriage  feasts  ;  and  these  are  attended  by  many ; 
but  the  festivities  differ  in  different  societies. 

384*  Marriages  on  the  earth  are  most  holy  in  the  sight  of 
the  angels  of  heaven  because  they  are  seminaries  of  the  human 
race,  and  also  of  the  angels  of  heaven  (heaven  being  from  the 
human  race,  as  already  shown  under  that  head),  also  because 
these  marriages  are  from  a  spiritual  origin,  namely,  from  the 
marriage  of  good  and  truth,  and  because  the  Lord's  Divine  flows 
especially  into  marriage  love.  Adulteries  on  the  other  hand  are 
regarded  by  the  angels  as  profane  because  they  are  contrary  to 
marriage  love ;  for  as  in  marriages  the  angels  behold  the  mar- 
riage of  good  and  truth,  which  is  heaven,  so  in  adulteries  they 
behold  the  marriage  of  falsity  and  evil,  which  is  hell.  If,  then, 
they  but  hear  adulteries  mentioned  they  turn  away.  And  this 
is  why  heaven  is  closed  up  in  man  when  he  commits  adultery 
from  delight ;  and  when  heaven  is  closed  man  no  longer  ac- 
knowledges the  Divine  nor  any  thing  of  the  faith  of  the  church." 
That  all  who  are  in  hell  are  antagonistic  to  marriage  love  I 
have  been  permitted  to  perceive  from  the  sphere  exhaling  from 
hell,  which  was  like  an  unceasing  endeavor  to  dissolve  and  vio- 
late marriages  ;  which  shows  that  the  reigning  delight  in  hell  is 

'  Adulteries  are  profane  (n.  ggSr,  10174). 
Heaven  is  closed  to  adulterers  (n.  2750). 


240  HEAVEN    AND    HELL. 

the  delight  of  adultery,  and  the  delight  of  adultery  is  a  delight 
in  destroying  the  conjunction  of  good  and  truth,  which  con- 
jundlion  makes  heaven.  From  this  it  follows  that  the  delight 
of  adultery  is  an  infernal  delight  directly  opposed  to  the  de- 
light of  marriage,  which  is  a  heavenly  delight. 

385«  There  were  certain  spirits  who,  from  a  pra6lice  ac- 
quired in  the  Hfe  of  the  body,  infested  me  with  peculiar  crafti- 
ness, and  this  by  a  very  gentle  and  wave-like  influx  like  the 
usual  influx  of  well  disposed  spirits  ;  but  I  perceived  that  there 
was  craftiness  and  other  like  evils  in  them  prompting  them  to 
ensnare  and  deceive.  Finally,  I  talked  with  one  of  them  who, 
I  was  told,  had  been  when  he  lived  in  the  world  the  leader  of 
an  army ;  and  perceiving  that  there  was  a  lustfulness  in  the  ideas 
of  his  thought  I  talked  with  him  about  marriage,  using  spirit- 
ual speech  with  representatives,  which  expresses  all  that  is 
meant  and  many  things  in  a  moment.  He  said  that  in  the  life 
of  the  body  he  had  regarded  adulteries  as  of  no  account.  But  I 
was  permitted  to  tell  him  that  adulteries  are  heinous,  although 
to  those  like  himself  they  do  not  appear  to  be  such,  and  even 
appear  permis.sible,  on  account  of  their  sedudiive  and  enticing 
delights.  That  they  are  heinous  he  might  know  from  the  fa6t 
that  marriages  are  the  seminaries  of  the  human  race,  and  thus 
also  the  seminaries  of  the  heavenly  kingdom  ;  consequently  they 
must  on  no  account  be  violated,  but  must  be  esteemed  holy. 
This  he  might  know  from  the  fa6l,  which  he  ought  to  know  be- 
cause of  his  being  in  the  other  life  and  in  a  state  of  perception, 
that  marriage  love  descends  from  the  Lord  through  heaven,  and 
from  that  love,  as  from  a  parent,  mutual  love,  which  is  the  found- 
ation of  heaven  is  derived  ;  and  again  from  this,  that  if  adulter- 
ers merely  draw  near  to  heavenly  societies  they  perceive  their 
own  stench  and  cast  themselves  down  towards  hell.  At  least 
he  must  have  known  that  to  violate  marriages  is  contrary  to 
Divine  laws,  and  contrary  to  the  civil  laws  of  all  kingdoms,  also 
contrary  to  the  genuine  light  of  reason,  because  it  is  contrary 
to  both  Divine  and  human  order  ;    not  to  mention  other  con- 


Those  that  have  experienced  delight  in  adulteries  cannot  come  into 

heaven  (n.  539,  2733,  2747-2749,  2751,  10175). 

Adulterers  are  unmerciful  and  destitute  of  religion  (n.  824,  2747, 
2748). 

The  ideas  of  adulterers  are  filthy  (n.  2747,  2748). 

In  the  other  life  they  love  filth  and  are  in  filthy  hells  (n.  2755,  5394, 
5722). 

In  the  Word  adulteries  signify  adulterations  of  good,  and  whore- 
doms perversions  of  truth  (n.  2466,  2729,  3399,  4865,  8904,  10648). 


EMPLOYMENTS    IN    HEAVEN.  24I 

siderations.  But  he  replied  that  he  had  not  so  thought  in  the 
life  of  the  body.  He  wished  to  reason  about  whether  it  were 
so,  but  was  told  that  truth  does  not  admit  of  such  reasonings  ; 
reasonings  defend  what  one  delights  in,  and  thus  one's  evils  and 
falsities ;  that  he  ought  first  to  think  about  the  things  that  had 
been  said  l)ecause  they  are  truths  ;  or  at  least  think  about  them 
from  the  principle  recognized  in  the  world,  that  no  one  should 
do  to  another  what  he  is  unwilling  that  another  should  do  to 
him  ;  thus  he  should  consider  whether  he  himself  would  not 
have  detested  adulteries  if  any  one  had  in  that  way  deceived 
his  wife,  whom  he  had  loved  as  every  one  loves  in  the  first 
period  of  marriage,  and  if  in  his  state  of  wrath  he  had  ex- 
pressed himself  on  the  subject ;  also  whether  being  a  man  of 
talent  he  would  not  in  that  case  have  confirmed  himself  more 
decidedly  than  others  against  adulteries,  even  condemning  them 
to  hell. 

386.  I  have  been  shown  how  the  delights  of  marriage 
love  advance  towards  heaven,  and  the  delights  of  adultery  to- 
wards hell.  The  advance  of  the  delights  of  marriage  love  to- 
wards heaven  is  into  states  of  blessedness  and  happiness  con- 
tinually increasing  until  they  become  innumerable  and  ineffable, 
and  the  more  interiorly  they  advance  the  more  innumerable 
and  more  ineffable  they  become,  until  they  reach  the  very  .states 
of  blessedness  and  happiness  of  the  inmost  heaven,  or  of  the 
heaven  of  innocence,  and  this  through  the  most  perfe6l  freedom  ; 
for  all  freedom  is  from  love,  thus  the  most  perfe(5l  freedom  is 
from  marriage  love,  which  is  heavenly  love  itself.  On  the 
other  hand,  the  advance  of  adultery  is  towards  hell,  and  by 
degrees  to  the  lowest  hell,  where  there  is  nothing  but  what  is 
direful  and  horrible.  Such  a  lot  awaits  adulterers  after  their 
life  in  the  world,  those  being  meant  by  adulterers  who  feel  a 
delight  in  adulteries,  and  no  delight  in  marriages. 


XLI. 

The  Employments  of  Angels  in  Heaven. 

387*  It  is  impossible  to  enumerate  the  employments  in 
the  heavens,  still  less  to  describe  them  in  detail,  but  something 
may  be  said  about  them  in  a  general  way ;  for  they  are  num- 
berless, and  vary  in  accordance  with  the  fun6^ions  of  the  soci- 


242  HEAVEN    AND    HELL. 

eties.  Each  society  has  its  peculiar  fundion,  for  as  societies  are 
distind  in  accordance  with  goods  (see  above,  n.  41),  so  they 
are  distind  in  accordance  with  uses,  because  with  all  in  the 
heavens  goods  are  goods  in  a6l,  which  are  uses.  Every  one 
there  performs  a  use,  for  the  Lord's  kingdom  is  a  kingdom  of 
uses.' 

388.  In  the  heavens  as  on  earth  there  are  many  forms  of 
service,  for  there  are  ecclesiastical  affairs,  there  are  civil  affairs, 
and  there  are  domestic  affairs.  Ecclesiastical  affairs  are  referred 
to  in  what  has  been  said  and  shown  above,  where  Divine  wor- 
ship is  treated  of  (n.  221-227);  civil  affairs  where  governments 
in  heaven  are  treated  of  (n.  213-220)  ;  and  domestic  affairs 
where  the  dwellings  and  homes  of  angels  are  treated  of  (n. 
183-190)  ;  and  marriages  in  heaven  (n.  366-386)  ;  all  of  which 
show  that  in  every  heavenly  society  there  are  many  employ- 
ments and  services. 

389.  All  things  in  the  heavens  are  organized  in  accord- 
ance with  Divine  order,  which  is  everywhere  guarded  by  the 
services  performed  by  angels,  those  things  that  pertain  to  the 
general  good  or  use  by  the  wiser  angels,  those  that  pertain  to 
particular  uses  by  the  less  wise,  and  so  on.  They  are  subor- 
dinated just  as  uses  are  subordinated  in  the  Divine  order ;  and 
for  this  reason  a  dignity  is  conne6led  with  every  function  ac- 
cording to  the  dignity  of  the  use.  Nevertheless,  an  angel  does 
not  claim  dignity  to  himself,  but  ascribes  all  dignity  to  the  use ; 
and  as  the  use  is  the  good  that  he  accomplishes,  and  all  good 
is  from  the  Lord,  so  he  ascribes  all  dignity  to  the  Lord.  There- 
fore he  that  thinks  of  honor  for  himself  and  subsequently  for 
the  use,  and  not  for  the  use  and  subsequendy  for  himself,  can 
perform  no  function  in  heaven,  because  this  is  looking  away 
backwards  from  the  Lord,  and  putting  self  in  the  first  place  and 
use  in  the  second.  When  use  is  spoken  of  the  Lord  also  is 
meant,  because,  as  has  just  been  said,  use  is  good,  and  good  is 
from  the  Lord. 

390.  From  this  it  may  be  inferred  what  subordinations  in 

1  The  Lord's  kingdom  is  a  kingdom  of  uses  (n.  454,  696,  1103,  3645, 

4054,  7038).  .        ,     ,      J  , 

Performing  uses  is  serving  the  Lord  (n.  703S). 

In  the  otlier  life  all  must  perform  uses  (n.  1103);  even  the  wicked 
and  infernal,  but  in  what  manner  (n.  696). 

All  are  such  as  are  the  uses  they  perform  (n.  4054,  6815)  ;  illustrated 
(n.  7038). 

Angelic  blessedness  consists  in  the  goods  of  charity,  that  is,  in  per- 
forming uses  (n.  454). 


KMPLOYMEXTS    IN    HEAVEN.  243 

the  heavens  are,  namely,  that  as  any  one  loves,  esteems,  and 
honors  the  use  he  also  loves,  esteems,  and  honors  the  person 
with  whom  the  use  is  connefled  ;  also  that  the  person  is  loved, 
esteemed,  and  honored  in  the  measure  in  which  he  ascribes  the 
use  to  the  Lord  and  not  to  himself;  for  to  that  extent  he  is 
wise,  and  the  uses  he  performs  he  performs  from  ^ood.  Spir- 
itual love,  esteem,  and  honor  are  nothing  else  than  the  love, 
esteem,  and  honor  of  the  use  in  the  person,  together  with  the 
honor  to  the  person  because  of  the  use,  and  not  honor  to  the 
use  because  of  the  person.  This  is  the  way,  moreover,  in  which 
men  are  regarded  when  they  are  regarded  from  spiritual  truth, 
for  one  man  is  then  seen  to  be  the  same  as  another,  whether  he 
be  in  great  or  in  little  dignity,  the  only  perceptible  difference 
being  a  difference  in  wisdom  ;  and  wisdom  is  loving  use,  that  is, 
loving  the  good  of  a  fellow  citizen,  of  society,  of  one's  country, 
and  of  the  church.  It  is  this  that  constitutes  love  to  the  Lord, 
because  every  good  that  is  a  good  of  use  is  from  the  Lord  ;  and 
it  constitutes  also  love  towards  the  neighbor,  because  the  neigh- 
bor means  the  good  that  is  to  be  loved  in  a  fellow  citizen,  in 
society,  in  one's  country,  and  in  the  church,  and  that  is  to  be 
done  in  their  behalf.' 

391.  As  all  the  societies  in  the  heavens  are  distin<5l  in  ac- 
cordance with  their  goods  (as  said  above,  n.  41,  seq.)  so  they 
are  distinct  in  accordance  with  their  uses,  goods  being  goods  in 
a.€i,  that  is,  goods  of  charity  which  are  uses.  Some  societies 
are  employed  in  taking  care  of  little  children  ;  others  in  teach- 
ing and  training  them  as  they  grow  up ;  others  in  teaching  and 
training  in  like  manner  the  boys  and  girls  that  have  acquired  a 
good  disposition  from  their  education  in  the  world,  and  in  con- 
sequence have  come  into  heaven.  There  are  other  societies 
that  teach  the  simple  good  from  the  Christian  world,  and  lead 


'  Lovins:  the  neighbor  is  not  lovinj^  the  person,  but  lovinfj  that  which 
is  in  him  and  which  constitutes  him  (n.  5025,  10336). 

Those  who  love  the  person,  and  not  that  which  is  in  liini,  and  which 
constitutes  him,  love  equally  an  evil  man  and  a  <:;:ood  man  (n.  3820)  ; 
and  do  ^ood  alike  to  the  evil  and  to  the  j^ood  ;  and  yet  to  do  i^ood  to 
the  evil  is  to  do  evil  to  the  good,  and  that  is  not  loving  tlie  neighbor 
(n.  3820,  6703,  8 1 20). 

The  judge  who  jiunishes  the  evil  that  they  may  be  reformed,  and 
may  not  contaminate  or  injure  the  good,  loves  his  neighbor  (n.  3820, 
8120.  8121). 

Every  individual  and  every  community,  also  one's  country  and  the 
church,  and  in  the  most  general  sense  the  kingdom  of  the  Lord,  are 
the  neighbor,  and  t(j  do  good  to  these  from  a  love  of  good  in  accord 
with  the  quality  of  their  state,  is  loving  the  neighbor ;  that  is,  the  neigh- 
bor is  their  good,  which  is  to  be  consulted  (n.  6818-6824,  8123). 


244  HEAVEN   AND    HELL. 

them  into  the  way  to  heaven  ;  there  are  others  that  in  Hke 
manner  teach  and  lead  the  various  heathen  nations.  There  are 
some  societies  that  defend  from  infestations  by  evil  spirits  the 
newly  arrived  spirits  that  have  just  come  from  the  world  ;  there 
are  some  that  attend  upon  the  spirits  that  are  in  the  lower 
earth  ;  also  some  that  attend  upon  spirits  that  are  in  the  hells, 
and  restrain  them  from  tormenting  each  other  beyond  pre- 
scribed limits ;  and  there  are  some  that  attend  upon  those  who 
are  being  raised  from  the  dead.  In  general,  angels  from  each 
society  are-  sent  to  men  to  watch  over  them  and  to  lead  them 
away  from  evil  affections  and  consequent  thoughts,  and  to  in- 
spire them  with  good  affe6lions  so  far  as  they  will  receive  them 
in  freedom  ;  and  by  means  of  these  they  dire6l  the  deeds  or 
works  of  men  by  removing  as  far  as  possible  evil  intentions. 
When  angels  are  with  men  they  dwell  as  it  were  in  their  affec- 
tions ;  and  they  are  near  to  man  just  in  the  degree  in  which  he 
is  in  good  from  truths,  and  are  distant  from  him  just  in  the  de- 
gree in  which  his  life  is  distant  from  good.'  But  all  these  em- 
ployments of  angels  are  employments  of  the  Lord  through  the 
angels,  for  the  angels  perform  them  from  the  Lord  and  not  from 
themselves.  For  this  reason,  in  the  Word  in  its  internal  sense  "  an- 
gels "  mean,  not  angels,  but  something  belonging  to  the  Lord  ; 
and  for  the  same  reason  angels  are  called  "gods  "  in  the  Word.'* 
392.  These  employments  of  the  angels  are  their  general 
employments  ;  but  each  one  has  his  particular  charge  ;  for  every 
general  use  is  composed  of  innumerable  uses  which  are  called 
mediate,  ministering,  and  subservient  uses,  all  and  each  co- 
ordinated and  subordinated  in  accordance  with  Divine  order, 
and  taken  together  constituting  and  perfedling  the  general  use, 
which  is  the  general  good. 


'  Of  the  angels  that  are  with  little  children  and  afterwards  with  boys, 
and  thus  in  succession  (n.  2303). 

Man  is  raised  from  the  dead  by  means  of  angels  ;  from  experience 
(n.  168-189). 

Angels  are  sent  to  those  who  are  in  hell  to  prevent  their  torment- 
ing each  other  beyond  measure  (n.  967). 

Of  the  services  rendered  by  the  angels  to  men  on  their  coming  into 
the  other  life  (n.  2131). 

There  are  spirits  and  angels  witii  all  men,  and  man  is  led  by  the 
Lord  by  means  of  spirits  and  angels  (n.  50,  697,  2796,  2887,  2888, 
5846-5866,  5976-5993.  6209). 

Angels  have  dominion  over  evil  spirits  (n.  1755). 

*  In  the  Word  by  angels  something  Divine  from  the  Lord  is  sig- 
nified (n.  1925,  2821,  3039,  4085,  6280,  8192). 

In  the  Word  angels  are  called  "gods,"  because  of  their  reception  of 
Divine  trutii  and  good  from  the  Lord  (n.  4295,  4402,  8192,  8301). 


EMPLOVMKNTS    IX    HHAVE^X.  245 

393*  Those  are  concerned  with  ecclesiastical  affairs  in 
heaven  who  in  the  world  loved  the  Word  and  eagerly  sought 
in  it  for  truths,  not  with  honor  or  gain  as  an  end,  but  uses  of 
life  both  for  themselves  and  for  others.  These  in  heaven  are  in 
enlightenment  and  the  light  of  wisdom  in  the  measure  of  their 
love  and  desire  for  use ;  and  this  wisdom  they  receive  from  the 
Word  in  heaven,  which  is  not  a  natural  Word,  as  it  is  in  the 
world,  but  a  spiritual  Word  (see  above,  n.  259).  These  minister 
in  the  preaching  office  ;  and  in  accordance  with  Divine  order 
those  are  in  higher  positions  who  from  enlightenment  excel 
others  in  wisdom.  [2.]  Those  are  concerned  with  civil  affairs 
who  in  the  world  loved  their  country,  and  loved  its  general 
good  more  than  their  own,  and  did  what  is  just  and  right  from 
a  love  for  what  is  just  and  right.  So  far  as  these  from  the 
eagerness  of  love  have  investigated  the  laws  of  justice  and  have 
thereby  become  intelligent,  they  have  the  ability  to  perform  such 
functions  in  heaven,  and  they  perform  these  in  that  position  or 
degree  that  accords  witii  their  intelligence,  their  intelligence  be- 
ing in  equal  degree  with  their  love  of  use  for  the  general  good. 
[3.]  Furthermore,  there  are  in  heaven  more  fun6lions  and  serv- 
ices and  occupations  than  can  be  enumerated ;  while  in  the 
world  there  are  few  in  comparison.  But  however  many  there 
may  be  that  are  so  employed,  they  are  all  in  the  delight  of 
their  work  and  labor  from  a  love  of  use,  and  no  one  from  a 
love  of  self  or  of  gain  ;  and  as  all  the  necessaries  of  life  are 
furnished  them  gratuitously  they  have  no  love  of  gain  for  the 
sake  of  a  living.  They  are  housed  gratuitously,  clothed  gratu- 
itously, and  ted  gratuitously.  Evidently,  then,  those  that  have 
loved  themselves  and  the  world  more  than  use  ha\'e  no  lot  in 
heaven  ;  for  his  love  or  affection  remains  with  every  one  after  his 
life  in  the  world,  and  is  not  extirpated  to  eternitv  (see  above, 
n.  363)- 

394*  In  hea\'en  every  one  comes  into  his  own  occupation 
in  accordance  with  correspondence,  and  the  correspondence  is 
not  with  the  occupation  but  with  the  use  of  each  occupation 
(see  above,  n.  112);  for  there  is  a  correspondence  of  every 
thing  (see  n.  106).  He  that  in  heaven  comes  into  the  employ- 
ment or  occupation  corresjjonding  to  his  use  is  in  just  the  same 
condition  of  life  as  when  he  was  in  the  world  ;  since  what  is 
spiritual  and  what  is  natural  make  one  by  correspondences  ;  yet 
there  is  this  difference,  that  he  then  comes  into  an  interior  de- 
light, because  into  spiritual  life,  which  is  an  interior  life,  and 
therefore  more  receptive  ot  heavenly  blessedness. 


246  HEAVEN   AND    HELL. 

XLII. 

Heavenly  Joy  and  Happiness. 

395*  Hardly  any  one  at  present  knows  what  heaven  is  or 
what  heavenly  joy  is.  Those  who  have  given  any  thought  to 
this  subje6t  have  had  so  general  and  so  gross  an  idea 
about  it  as  scarcely  to  amount  to  anything.  From  spirits  that 
have  come  from  the  world  into  the  other  life  I  have  been  able 
to  learn  fully  what  idea  they  had  of  heaven  and  heavenly  joy  ; 
for  when  left  to  themselves  as  if  they  were  in  the  world  they 
think  as  they  then  did.  There  is  this  ignorance  about  heavenly 
joy  for  the  reason  that  those  who  have  thought  about  it  have 
formed  their  opinion  from  the  outward  joys  pertaining  to  the 
natural  man,  and  have  not  known  what  the  inner  and  spiritual 
man  is,  nor  the  nature  of  his  delight  and  blessedness  ;  and  such, 
even  if  they  had  been  told  by  those  who  are  in  spiritual  or  in- 
ward delight  what  heavenly  joy  is,  would  have  had  no  compre- 
hension of  it,  for  it  could  have  fallen  only  into  an  idea  not  yet 
recognized,  thus  into  no  perception  ;  and  would  therefore  have 
been  among  the  things  that  the  natural  man  reje6ls.  Yet  every 
one  can  understand  that  when  a  man  leaves  his  outer  or  natural 
man  he  comes  into  the  inner  or  spiritual  man,  and  consequently 
can  see  that  heavenly  delight  is  internal  and  spiritual,  not  exter- 
nal and  natural ;  and  being  internal  and  spiritual,  it  is  more  pure 
and  exquisite,  and  afife6i:s  the  interiors  of  man  which  pertain  to 
his  soul  or  spirit.  From  these  things  alone  every  one  may 
conclude  that  his  delight  is  such  as  the  delight  of  his  spirit  has 
previously  been,  and  that  the  delight  of  the  body,  which  is 
called  the  delight  of  the  flesh,  is  in  comparison  not  heavenly ; 
also  that  whatever  is  in  the  spirit  of  man  when  he  leaves  the 
body  remains  after  death,  since  he  then  lives  a  man-spirit. 

396*  All  delights  flow  forth  from  love,  for  that  which  a 
man  loves  he  feels  to  be  delightful.  No  one  has  any  delight 
from  any  other  source.  From  this  it  follows  that  such  as  the 
love  is  such  is  the  delight.  The  delights  of  the  body  or  of  the 
flesh  all  flow  forth  from  the  love  of  self  and  love  of  the  world ; 
consequently  they  are  lusts  and  their  pleasures  ;  while  the  de- 
lights of  the  soul  or  spirit  all  flow  forth  from  love  to  the  Lord 
and  love  towards  the  neighbor,  consequently  they  are  affections 


HEAVENLY   JOY    AND    HAPl'INESS.  247 

for  i^ood  and  truth  and  interior  satisfaclions.  These  loves  with 
their  deHghts  tlow  in  out  of  lieaven  from  the  Lord  by  an  inner 
way,  that  is,  from  above,  and  affe6l  the  interiors  ;  while  the 
former  loves  with  their  delights  flow  in  from  the  flesh  and  from 
the  world  by  an  external  way,  that  is,  from  beneath,  and  affedt 
the  exteriors.  Therefore  so  far  as  the  two  loves  of  heaven  are 
received  and  make  themselves  felt,  the  interiors  of  man,  which 
belong  to  his  soul  or  spirit  and  which  look  from  the  world 
heavenwards,  are  opened,  while  so  far  as  the  two  loves  ol  the 
world  are  received  and  make  themselves  felt,  his  exteriors,  which 
belong  to  the  body  or  flesh  and  look  away  from  heaven  towards 
the  world,  are  opened.  As  loves  flow  in  and  are  received  their 
delights  flow  in,  the  delights  of  heaven  into  the  interiors  and  the 
delights  of  the  world  into  the  exteriors,  since  all  delight,  as  has 
just  been  said,  belongs  to  love. 

397,  Heaven  in  itself  is  so  full  of  delights  that  viewed  in 
itself  it  is  nothing  else  than  blessedness  and  delight ;  for  the  Di- 
vine good  that  flows  forth  from  the  Lord's  Divine  love  is  what 
makes  heaven  in  general  and  in  particular  with  every  one  there, 
and  the  Divine  love  is  a  longing  for  the  salvation  of  all  and  the 
happiness  of  all  from  inmosts  and  in  fulness.  Thus  whether  you 
say  heaven  or  heavenly  joy  it  is  the  same  thing. 

398.  The  delights  of  heaven  are  both  inefiable  and  innum- 
erable ;  but  he  that  is  in  the  mere  delight  of  the  body  or  of  the 
flesh  can  have  no  knowledge  of  or  belief  in  a  single  one  of  these 
innumerable  delights ;  for  his  interiors,  as  has  just  been  said, 
look  away  from  heaven  towards  the  world,  thus  backwards. 
For  he  that  is  wholly  in  the  delight  of  the  body  or  of  the  flesh, 
or  what  is  the  same,  in  the  love  of  self  and  of  the  world,  has  no 
sense  of  delight  except  in  honor,  in  gain,  and  in  the  pleasures 
of  the  body  and  the  senses  ;  and  these  so  extinguish  and  suffo- 
cate the  interior  delights  that  belong  to  heaven  as  to  destroy  all 
belief  in  them ;  consequently  he  is  greatly  astonished  when 
he  is  told  that  when  the  delights  of  honor  and  of  gain  are  set 
aside  other  delights  are  given,  and  still  more  when  told  that  the 
delights  of  heaven  that  take  the  place  of  these  are  innumerable, 
and  are  such  as  cannot  be  compared  with  the  delights  of  the 
body  and  the  flesh,  which  are  chiefly  the  delights  of  honor  and 
of  gain.  All  this  makes  clear  why  it  is  not  known  what 
heavenly  joy  is. 

399*  One  can  see  how  great  the  delight  of  heaven  must 
be  from  the  fa6l   that  it  is  the  delight  of  every  one  in  heaven 


248  HEAVEX   AND    HELL. 

to  share  his  delights  and  blessings  with  others ;  and  as  such  is 
the  chara6ler  of  all  that  are  in  the  heavens  it  is  clear  how  im- 
measurable is  the  delight  of  heaven.  It  has  been  shown  above 
(n.  268),  that  in  the  heavens  there  is  a  sharing  of  all  with  each 
and  of  each  with  all.  Such  sharing  goes  forth  from  the  two  loves 
of  heaven,  which  are,  as  has  been  said,  love  to  the  Lord  and 
love  towards  the  neighbor ;  and  to  share  their  delights  is  the 
very  nature  of  these  loves.  Love  to  the  Lord  is  such  because 
it  is  a  loA'e  of  sharing  every  thing  it  has  with  all,  since  it  wills 
the  happiness  of  all.  There  is  a  like  love  in  every  one  of  those 
who  love  the  Lord,  because  the  Lord  is  in  them  ;  and  from  this 
comes  the  mutual  sharing  of  the  delights  of  angels  with  one  an- 
other. Love  towards  the  neighbor  is  the  same,  as  will  be  seen 
in  what  follows.  All  this  shows  that  it  is  the  nature  of  these 
loves  to  share  their  delights.  It  is  otherwise  with  the  loves  of 
self  and  of  the  world.  The  love  of  self  takes  away  from  others 
and  robs  others  of  all  delight,  and  directs  it  to  itself,  for  it 
wishes  well  to  itself  alone  ;  while  the  love  of  the  world  wishes 
to  have  as  its  own  what  belongs  to  the  neighbor.  There- 
fore these  loves  are  destructive  of  the  delights  of  others  ;  or  if 
there  is  any  disposition  to  share,  it  is  for  the  sake  of  themselves 
and  not  others.  Thus  in  respeft  to  others  it  is  the  nature  of 
these  loves  not  to  share  but  to  take  away,  except  so  far  as  the 
delights  of  others  have  some  relation  to  self  That  the  loves 
of  self  and  of  the  world,  when  they  rule,  are  such  I  have  often 
been  permitted  to  perceive  by  living  experience.  Whenever  the 
spirits  that  were  in  these  loves  during  their  life  as  men  in  the 
world  drew  near,  my  delight  receded  and  vanished  ;  and  I  was 
told  that  at  the  mere  approach  of  such  to  any  heavenly  society 
the  delight  of  those  in  the  society  diminished  just  in  the  degree 
of  their  proximity ;  and  what  is  wonderful,  the  evil  spirits 
are  then  in  their  delight.  All  this  indicates  the  state  of  the 
spirit  of  such  a  man  while  he  is  in  the  body,  since  it  is  the 
same  as  it  is  after  it  is  separated  from  the  body,  namely,  that  it 
longs  for  or  lusts  after  the  delights  or  goods  of  another,  and 
finds  delight  so  far  as  it  secures  them.  All  this  makes  clear  that 
the  loves  of  self  and  of  the  world  tend  to  destroy  the  joys  01 
heaven,  and  are  thus  dire6l  opposites  of  heavenly  loves,  which 
desire  to  share. 

400.  But  it  must  be  understood  that  the  delight  of  those 
who  are  in  the  loves  of  self  and  of  the  world,  when  they  draw 
near  to  any  heavenly  society,  is  the  delight  of  their  lust,  and 
thus  is  dire6tly  opposite  to  the   delight  of  heaven.     And  such 


HKAVKNLY    JOY    AND    HAPPINESS.  249 

come  into  this  delight  of  their  lust  in  consequence  of  their  tak- 
ing away  and  dispelling  heavenly  delight  in  those  that  are  in 
such  delight.  When  the  heavenly  delight  is  not  taken  away  or 
dispelled  it  is  different,  for  they  are  then  unable  to  draw  near ; 
for  so  far  as  they  draw  near  they  bring  upon  themselves  anguish 
and  pain  ;  and  for  this  reason  they  do  not  often  venture  to 
come  near.  This  I  have  been  permitted  to  learn  by  repeated 
experience,  something  of  which  I  would  like  to  add.  [2.]  Spir- 
its who  go  from  this  world  into  the  other  life  desire  more  than 
any  thing  else  to  get  into  heaven.  Nearly  all  seek  to  enter,  sup- 
posing that  heaven  consists  solely  in  being  admitted  and  re- 
ceived. Because  of  this  desire  they  are  brought  to  some  soci- 
ety of  the  lowest  heaven.  But  as  soon  as  those  who  are  in  the 
love  of  self  and  of  the  world  draw  near  the  first  threshold  of 
that  heaven  they  begin  to  be  distressed  and  so  tortured  in- 
wardly as  to  feel  hell  rather  than  heaven  to  be  in  them  ;  and  in 
consequence  they  cast  themselves  down  headlong  therefrom,  and 
do  not  rest  until  they  come  into  the  hells  among  their  like. 
[3.]  It  has  also  frequently  occurred  that  such  spirits  have 
wished  to  know  what  heavenly  joy  is,  and  having  heard  that  it 
is  in  the  interiors  of  angels,  they  have  wished  to  share  in  it. 
This  was  granted  ;  for  whatever  a  spirit  who  is  not  yet  in  heaven 
or  hell  wishes  is  granted  if  it  will  benefit  him.  But  as  soon  as 
that  joy  was  communicated  they  began  to  be  so  tortured  as  not  to 
know  how  to  twist  or  turn  because  of  the  pain.  I  saw  them  thrust 
their  heads  down  to  their  feet  and  cast  themselves  upon  the 
ground,  and  there  writhe  into  coils  like  serpents,  and  this  in  con- 
sequence of  their  interior  agony.  Such  was  the  efire6l  i)roduced 
by  heavenly  delight  upon  those  who  are  in  the  delights  of  the 
love  of  self  and  of  the  world  ;  and  for  the  reason  that  these  loves 
are  dire6lly  opposite  to  heavenly  loves,  and  when  opposite  a6ls 
against  opposite  such  pain  results.  When  heavenly  delight, 
which  enters  by  an  inward  way,  flows  into  the  contrary  delight, 
the  interiors  which  are  in  the  contrary  delight  are  twisted  back- 
ward, thus  into  the  opposite  dire6lion,  and  the  result  is  such  tor- 
tures. [4.]  They  are  opposite  for  the  reason  given  above,  that 
love  to  the  Lord  and  love  to  the  neighbor  wish  to  share  with 
others  all  that  is  their  own,  for  this  is  their  delight,  while  the 
loves  of  self  and  of  the  world  wish  to  take  away  from  others  all 
that  they  have,  and  take  it  to  themselves;  and  just  to  the  ex- 
tent that  they  are  able  to  do  this  they  are  in  their  delight. 
From  this,  too,  one  can  see  what  it  is  that  separates  hell  horn 
heaven  ;    for  all  that  are  in  hell  were,  while  they  were  living  in 


250  HEAVEN   AND    HELL. 

the  world,  in  the  mere  delights  of  the  body  and  of  the  flesh  from 
the  love  of  self  and  of  the  world ;  while  all  that  are  in  the 
heavens  were,  while  they  lived  in  the  world,  in  the  delights  of 
the  soul  and  spirit  from  love  to  the  Lord  and  love  to  the  neigh- 
bor ;  and  as  these  are  opposite  loves;  so  the  hells  and  the 
heavens  are  entirely  separated,  so  separated  that  a  spirit  in  hell 
does  not  venture  even  to  put  forth  a  finger  from  it  or  raise  the 
crown  of  his  head,  for  if  he  does  this  in  the  least  he  is  racked 
with  pain  and  tormented.     This,  too,  I  have  frequently  seen. 

4.01*  One  who  is  in  the  love  of  self  and  love  of  the  world 
perceives  while  he  lives  in  the  body  a  sense  of  delight  from  these 
loves  and  also  in  the  particular  pleasures  derived  from  these 
loves.  But  one  who  is  in  love  to  God  and  love  towards  the 
neighbor  does  not  perceive  while  he  lives  in  the  body  any  dis- 
tindt  sense  of  delight  from  these  loves  or  from  the  good  affec- 
tions derived  from  them,  but  only  a  blessedness  that  is  hardly 
perceptible,  because  it  is  stored  up  in  his  interiors  and  veiled  by 
the  exteriors  pertaining  to  the  body  and  dulled  by  the  cares  of 
the  world.  But  after  death  these  states  are  entirely  changed. 
The  delights  of  love  of  self  and  of  the  world  are  then  turned 
into  what  is  painful  and  direful,  because  into  such  things  as  are 
called  infernal  fire,  and  by  turns  into  things  defiled  and  filthy 
corresponding  to  their  unclean  pleasures,  and  these,  wonderful  to 
tell,  are  then  delightful  to  them.  But  the  obscure  delight  and 
almost  imperceptible  blessedness  of  those  that  had  been  while  in 
the  world  in  love  to  God  and  in  love  to  the  neighbor  are  then 
turned  into  the  delight  of  heaven,  and  become  in  every  way 
perceived  and  felt,  for  the  blessedness  that  was  stored  up  and 
concealed  in  their  interiors  while  they  lived  in  the  world  is  then 
revealed  and  brought  forth  into  evident  sensation,  because  such 
had  been  the  delight  of  their  spirit,  and  they  are  then  in  the 
spirit. 

402.  In  uses  all  the  delights  of  heaven  are  brought  to- 
gether and  are  present,  because  uses  are  the  goods  of  love  and 
charity  in  which  angels  are  ;  therefore  every  one  has  delights 
that  are  in  accord  with  his  uses,  and  in  the  measure  of  his  affec- 
tion for  use.  That  all  the  delights  of  heaven  are  delights  of 
use  can  be  seen  by  a  comparison  with  the  five  bodily  senses  of 
man.  There  is  given  to  each  sense  a  delight  in  accordance  with 
its  use ;  to  the  sight,  the  hearing,  the  smell,  the  taste,  and  the 
touch,  each  its  own  delight  ;  to  the  sight  a  delight  from  beauty 
and  from  forms,  to  the  hearing  from  harmonious  sounds,  to  the 
smell  from   pleasing  odors,  to   taste  from  fine  flavors.     These 


HEAVENLY    JOY    AND    HAPPINESS.  25I 

uses  which  the  senses  severally  perform  are  known  to  those  who 
study  them,  and  more  fully  to  those  who  are  acquainted  with 
correspondences.  Sight  has  its  delight  because  of  the  use  it 
performs  to  the  understanding,  which  is  the  inner  sight ;  the 
hearing  has  its  delight  because  of  the  use  it  performs  both  io 
the  understanding  and  to  the  will  through  giving  attention ;  the 
smell  has  its  delight  because  of  the  use  it  performs  to  the  brain, 
and  also  to  the  lungs  ;  the  taste  has  its  delight  because  of  the 
use  it  ])erforms  to  the  stomach,  and  thus  to  the  whole  body  by 
nourishing  it.  The  delight  of  marriage,  which  is  a  purer  and 
more  exquisite  delight  of  touch,  transcends  all  the  rest  because 
of  its  use,  which  is  the  procreation  of  the  human  race  and  there- 
by of  angels  of  heaven.  These  delights  are  in  these  sensories 
by  an  influx  of  heaven,  where  every  delight  pertains  to  use  and 
is  in  accordance  with  use. 

403*  There  were  some  spirits  who  believed  from  an  opinion 
adopted  in  the  world  that  heavenly  happiness  consists  in  an  idle 
life  in  which  they  would  be  served  by  others  ;  but  they  were  told 
that  happiness  never  consists  in  abstaining  from  work  and  get- 
ting satisfa6lion  therefrom.  This  would  mean  every  one's  desiring 
the  happiness  of  others  for  himself,  and  what  every  one  would 
wish  for  no  one  would  have.  Such  a  life  would  be  an  idle  not 
an  a6live  life,  and  would  stupefy  all  the  powers  of  life ;  and  every 
one  ought  to  know  that  without  a6livity  of  life  there  can  be  no 
happiness  of  life,  and  that  rest  from  this  a(?livity  should  be  only 
for  the  sake  of  recreation,  that  one  may  return  with  more  vigor 
to  the  adlivity  of  his  life.  They  were  then  shown  by  many  evi- 
dences that  angelic  life  consists  in  performing  the  good  works  of 
charity,  which  are  uses,  and  that  the  angels  find  all  their  happi- 
ness in  use,  from  use,  and  in  accordance  with  use.  To  those 
that  held  the  opinion  that  heavenly  joy  consists  in  living  an  idle 
life  and  drawing  breaths  of  eternal  joy  in  idleness,  a  perception 
was  given  of  what  such  a  life  is,  that  they  might  be  ashamed  of 
the  idea  ;  and  they  saw  that  such  a  life  is  extremely  sad,  and  that 
all  joy  thus  perishing  they  would  in  a  little  while  feel  only  dis- 
gust for  it. 

404.  There  were  some  spirits  who  thought  themselves  bet- 
ter instruded  than  others,  and  who  said  that  they  had  believed 
in  the  world  that  heavenly  joy  would  consist  solely  in  praising 
and  giving  glory  to  God,  and  that  this  would  be  their  adlive  life. 
These  were  told  that  praising  and  giving  glory  to  God  is  not  a 


252  HEAVEN   AND    HELL. 

proper  adlive  life,  also  that  God  has  no  need  ot  praises  and 
glorification,  but  it  is  His  will  instead  that  they  should  perform 
useSj  and  thus  the  good  works  that  are  called  deeds  of  charity. 
But  they  were  unable  to  associate  with  \yorks  of  charity  any  idea 
of  heavenly  joy,  but  only  of  servitude,  although  the  angels  testi- 
fied that  this  joy  is  most  free  because  it  comes  from  an  interior 
affe6tion  and  is  conjoined  with  ineffable  delight. 

4.05*  Almost  all  who  enter  the  other  life  think  that  hell  is 
the  same  to  every  one,  and  heaven  the  same ;  and  yet  in  both 
there  are  infinite  varieties  and  diversities,  and  in  no  case  is  hell 
or  heaven  wholly  the  same  to  one  as  to  another ;  as  it  is  impos- 
sible that  any  one  man,  spirit  or  angel  should  ever  be  wholly  like 
another  even  as  to  the  face.  At  my  mere  thought  of  two  being 
just  alike  or  equal  the  angels  expressed  horror,  saying  that  every 
one  thing  is  formed  out  of  the  harmonious  concurrence  of  many 
things,  and  that  the  one  thing  is  such  as  that  concurrence  is ;  and 
that  it  is  thus  that  a  whole  society  in  heaven  becomes  a  one,  and 
that  all  the  societies  of  heaven  together  become  a  one,  and  this 
from  the  Lord  alone  by  means  of  love.'  Uses  in  the  heavens  are 
likewise  in  all  variety  and  diversity,  and  in  no  case  is  the  use  of 
one  wholly  the  same  as  and  identical  with  the  use  of  another  ;  so 
neither  is  the  happiness  of  one  the  same  as  and  identical  with 
the  happiness  of  another.  Furthermore,  the  delights  of  each  use 
are  innumerable,  and  these  innumerable  delights  are  likewise 
various,  and  yet  conjoined  in  such  order  that  they  mutually  re- 
gard each  other,  like  the  uses  of  each  member,  organ,  and 
viscus,  in  the  body,  and  still  more  like  the  uses  of  each  vessel 
and  fibre  in  each  member,  organ,  and  viscus  ;  each  and  all  of 
which  are  so  affiliated  as  to  have  regard  to  another's  good  in 
their  own  good,  and  thus  each  in  all,  and  all  in  each.  From 
this  universal  and  individual  aspe6l  they  a6l  as  one. 


'  One  thing  consists  of  various  things,  and  receives  thereby  its  form 
and  quality  and  perfeftion  in  accordance  with  the  quality  of  the  har- 
mony and  concurrence  (n.  457,  3241,  8003). 

There  is  an  infinite  variety,  and  never  any  one  thing  the  same  as 
another  (n.  7236,  9002). 

It  is  the  same  in  the  heavens  (n.  3744,  4005,  7236,  7833,  7836,  9002). 

In  consequence  all  the  societies  in  the  heavens  and  all  the  angels  in 
a  society  are  distinft  from  each  other,  because  they  are  in  different  goods 
and  uses  (n.  690,  3241,  3519,  3804,  3986,  4067,  4149,  4263,  7236,  7833). 

The  Lord's  Divine  love  arranges  all  into  a  heavenly  form,  and  so 
conjoins  them  that  they  are  as  a  single  man  (n.  457,  3986,  5598). 


HEAVENLY   JOY   AND    HAPPINESS.  253 

406.  I  have  talked  at  times  with  spirits  that  had  recently 
come  from  the  world  about  the  state  of  eternal  life,  saying  that 
it  is  important  to  know  who  the  Lord  of  the  kingdom  is,  and 
what  kind  and  what  form  of  government  it  has.  As  nothing  is 
more  important  for  those  entering  another  kingdom  in  the 
world  than  to  know  who  and  what  the  king  is,  and  what  the 
government  is,  and  other  particulars  in  regard  to  the  kingdom, 
so  is  it  of  still  greater  consequence  in  regard  to  this  kingdom 
in  which  they  are  to  live  to  eternity.  Therefore  they  should 
know  that  it  is  the  Lord  who  governs  both  heaven  and  the 
universe,  for  He  who  governs  the  one  governs  the  other  ;  thus 
that  the  kingdom  in  which  they  now  are  is  the  Lord's  ;  and  that 
the  laws  of  this  kingdom  are  eternal  truths,  all  of  which  rest 
upon  the  law  that  the  Lord  must  be  loved  above  all  things  and 
the  neighbor  as  themselves  ;  and  even  more  than  this,  if  they 
would  be  like  the  angels  they  must  love  the  neighbor  more  than 
themselves.  On  hearing  this  they  could  make  no  reply,  for 
the  reason  that  although  they  had  heard  in  the  life  of  the 
body  something  like  this  they  had  not  believed  it,  wonder- 
ing how  there  could  be  such  love  in  heaven,  and  how  it 
could  be  possible  for  any  one  to  love  his  neighbor  more  than 
himself.  But  they  were  told  that  every  good  increases  im- 
measurably in  the  other  life,  and  that  while  they  cannot  go 
further  in  the  life  of  the  body  than  to  love  the  neighbor  as 
themselves,  because  they  are  immersed  in  what  concerns  the 
body,  yet  when  this  is  set  aside  their  love  becomes  more  pure, 
and  finally  becomes  angelic,  which  is  to  love  the  neighbor  more 
than  themselves.  For  in  the  heavens  there  is  joy  in  doing  good 
to  another,  but  no  joy  in  doing  good  to  self  unless  with  a  view 
to  its  becoming  another's,  and  thus  for  another's  sake.  This  is 
loving  the  neighbor  more  than  oneself.  They  were  told  that 
the  possibility  of  such  a  love  is  shown  in  the  world  in  the  mar- 
riage love  of  some  who  have  suffered  death  to  prote6l  a  consort 
from  injury,  in  the  love  of  parents  for  their  children,  as  in  a 
mother's  preferring  to  go  hungry  rather  than  see  her  child  go 
hungry  ;  in  sincere  friendship,  in  which  one  friend  will  expose 
himself  to  danger  for  another ;  and  even  in  polite  and  pre- 
tended friendship  that  wishes  to  emulate  sincere  friendship,  in 
offering  the  better  things  to  those  to  whom  it  professes  to  wish 
well,  and  bearing  such  good  will  on  the  lips  though  not  in  the 
heart ;  finally,  in  the  nature  of  love,  which  is  such  that  its  joy  is 
to  serve  others,  not  for  its  own  sake  but  for  theirs.  But  all  this 
was  incomprehensible  to  those  who  loved  themselves  more  than 


254  HEAVEN   AND    HELL. 

Others,  and  in  the  hfe  of  the  body  had   been   greedy  of  gain ; 
still  more  to  the  avaricious. 

4.07.  There  was  one  who  in  the  Hfe  of  the  body  had  exer- 
cised power  over  others,  and  who  had  retained  in  the  other  life 
the  desire  to  rule  ;  but  he  was  told  that  he  was  now  in  another 
kingdom,  which  is  eternal,  and  that  his  rule  on  earth  had  per- 
ished, and  that  he  was  now  where  no  one  is  esteemed  except  in 
accordance  with  his  goodness  and  truth,  and  that  measure  of 
the  Lord's  mercy  which  he  enjoyed  because  of  his  life  in  the 
world;  also  that  the  same  is  true  in  this  kingdom  as  on  the 
earth,  where  men  are  esteemed  for  their  wealth  and  for  their 
favor  with  the  prince,  wealth  here  being  good  and  truth,  and 
favor  with  the  prince  the  mercy  bestowed  on  man  by  the  Lord 
in  accordance  with  his  life  in  the  world.  Any  wish  to  rule 
otherwise  would  make  him  a  rebel,  since  he  is  in  another's 
kingdom.     On  hearing  these  things  he  was  ashamed. 

408.  I  have  talked  with  spirits  who  believed  heaven  and 
heavenly  joy  to  consist  in  their  being  great ;  and  such  were 
told  that  in  heaven  he  that  is  least  is  greatest,  since  he 
is  called  least  who  has,  and  wishes  to  have,  no  power  or 
wisdom  from  himself,  but  only  from  the  Lord,  he  that  is 
least  in  that  sense  having  the  greatest  happiness,  and  as  he 
has  the  greatest  happiness,  it  follows  that  he  is  greatest ;  for  he 
has  thereby  from  the  Lord  all  power  and  excels  all  in  wisdom. 
What  is  it  to  be  the  greatest  unless  to  be  the  most  happy?  For 
to  be  the  most  happy  is  what  the  powerful  seek  through  power 
and  the  rich  through  riches.  It  was  further  said  that  heaven 
does  not  consist  in  a  desire  to  be  least  for  the  purpose  of  being 
greatest,  for  that  would  be  aspiring  and  longing  to  be  greatest; 
but  it  consists  in  desiring  from  the  heart  the  good  of  others 
more  than  one's  own,  and  in  serving  others  with  a  view  to  their 
happiness,  not  with  recompense  as  an  end,  but  from  love. 

409.  Heavenly  joy  itself,  such  as  it  is  in  its  essence,  can- 
not be  described,  because  it  is  in  the  inmost  of  the  life  of  an- 
gels and  therefrom  in  every  thing  of  their  thought  and  affe6lion, 
and  from  this  in  every  particular  of  their  speech  and  a6lion.  It 
is  as  if  the  interiors  were  fully  opened  and  unloosed  to  receive 
delight  and  blessedness,  which  are  distributed  to  every  least  fibre 
and  thus  through  the  whole.  Thus  the  perception  and  sensa- 
tion of  this  joy  cannot  be  described,  for  that  which  starts  from 
the  inmosts  flows  into  every  particular  derived  from  the  inmosts, 
propagating  itself  always  with  increase  towards  the  exteriors. 
Good  spirits  who  are  not  yet  in  that  joy,  because  not  yet  raised 


HEAVENLY   JOY    AND    HAPPINESS.  255 

up  into  heaven,  when  they  receive  a  sense  of  that  joy  from  an 
angel  from  tiie  sphere  of  his  love,  are  filled  with  such  delight 
that  they  come  as  it  were  into  a  delicious  trance.  This  some- 
times happens  with  those  who  desire  to  know  what  heavenly 
joy  is. 

4x0.  When  certain  spirits  wished  to  know  what  heavenly 
joy  is  they  were  allowed  to  feel  it  to  such  a  degree  that  they 
could  no  longer  bear  it ;  and  yet  it  was  not  angelic  joy  ;  it  was 
scarcely  in  the  least  degree  angelic,  as  I  was  permitted  to  per- 
ceive by  sharing  it,  but  was  so  slight  as  to  be  almost  cold, 
nevertheless  they  called  it  most  heavenly,  because  to  them  it 
was  an  inmost  joy.  From  this  it  was  evident,  not  only  that 
there  are  degrees  of  the  joys  of  heaven,  but  also  that  the  in- 
most joy  of  one  scarcely  reaches  to  the  outmost  or  middle  joy 
of  another ;  also  that  when  any  one  receives  his  own  inmost 
joy  he  is  in  his  heavenly  joy,  and  cannot  endure  what  is  still 
more  interior,  for  such  a  joy  becomes  in  him  painful. 

411.  Certain  spirits,  not  evil,  sinking  into  a  quiescence 
like  sleep,  were  taken  up  into  heaven  in  resped;  to  the  interiors 
of  their  minds  ;  for  before  their  interiors  are  opened  spirits  can 
be  taken  up  into  heaven  and  be  taught  about  the  happiness  of 
those  there.  I  saw  them  in  this  quiescent  state  for  about  half 
an  hour,  and  afterwards  they  relapsed  into  their  exteriors  in 
which  they  were  before,  and  also  into  a  recollection  of  what 
they  had  seen.  They  said  that  they  had  been  among  the  an- 
gels in  hea\'en,  and  had  there  seen  and  perceived  amazing 
things,  all  of  which  were  resplendent  as  if  made  of  gold, 
silver,  and  precious  stones,  in  exquisite  forms  and  in  wonderful 
variety  ;  also  that  angels  are  not  delighted  with  the  outward 
things  themselves,  but  with  the  things  they  represented,  which 
were  Divine,  ineffable,  and  of  infinite  wisdom,  and  that  these 
were  their  joy ;  with  innumerable  other  things  that  could  not 
be  described  in  human  language  even  as  to  a  ten-thousandth 
part,  or  fall  into  ideas  which  partake  of  any  thing  material. 

412.  Scarcely  any  who  enter  the  other  life  know  what 
heavenly  blessedness  and  happiness  are,  because  they  do  not 
know  what  internal  joy  is,  deriving  their  perception  of  it  solely 
from  bodily  and  worldly  gladness  and  joy  ;  and  in  consequence 
what  they  are  ignorant  of  they  suppose  to  be  nothing,  when  in 
fa6t  bodily  and  worldly  joys  are  of  no  account  in  comparison. 
In  order,  therefore,  that  the  well  disposed,  who  do  not  know 
what  heavenly  joy  is,  may  know  and  realize  what  it  is,  they  are 


256  HEAVEN    AND    HELL. 

taken  first  to  paradisal  scenes  that  transcend  every  conception 
of  the  imagination.  They  then  think  that  they  have  come  into 
the  heavenly  paradise ;  but  they  are  taught  that  this  is  not  true 
heavenly  happiness  ;  and  they  are  permitted  to  realize  such  in- 
terior states  of  joy  as  are  perceptible  to  their  inmost.  They  are 
then  brought  into  a  state  of  peace  even  to  their  inmost,  when 
they  confess  that  nothing  of  it  is  in  the  least  expressible  or  con- 
ceivable. Finally  they  are  brought  into  a  state  of  innocence 
even  to  their  inmost  sense.  Thus  are  they  permitted  to  learn 
what  true  spiritual  and  heavenly  good  is. 

4.13,  But  that  I  might  learn  the  nature  of  heaven  and 
heavenly  joy  I  have  frequently  and  for  a  long  time  been  permitted 
by  the  Lord  to  perceive  the  delights  of  heavenly  joys ;  but 
while  I  have  been  enabled  to  know  by  living  experience  what 
they  are  I  am  not  at  all  able  to  describe  them.  Nevertheless, 
that  some  idea  of  them  may  be  formed,  something  shall  be  said 
about  them.  Heavenly  joy  is  an  affe6lion  of  innumerable  de- 
lights and  joys,  which  together  present  something  general,  and 
in  this  general,  that  is,  this  general  afifedion,  are  harmonies  of 
innumerable  affe6lions  that  come  to  perception  obscurely,  and 
not  distinctly,  because  the  perception  is  most  general.  Never- 
theless I  was  permitted  to  perceive  that  there  are  innumerable 
things  in  it,  in  such  order  as  cannot  be  at  all  described,  those 
innumerable  things  being  such  as  flow  from  the  order  of  heaven. 
Such  is  the  order  in  every  particular  of  the  affedlion  e\en  to 
the  least,  and  these  particulars  are  presented  and  perceived 
only  as  a  most  general  whole,  in  accordance  with  the  capacity 
of  him  who  is  the  subje6l.  In  a  word,  each  general  affection 
contains  infinite  joys  arranged  in  a  most  orderly  form,  with  no- 
thing therein  that  is  not  living,  and  actuating  all  of  them  from 
the  inmosts  ;  for  heavenly  joys  go  forth  from  inmosts.  I  per- 
ceived also  that  the  joy  and  satisfaftion  came  as  from  the  heart, 
diffusing  most  softly  through  all  the  inmost  fibres,  and  from 
these  into  the  bundles  of  fibres,  with  such  an  inmost  sense  of 
delight  that  the  fibre  seemed  to  be  nothing  but  joy  and  satis- 
faction, and  everything  perceptive  and  sensitive  therefrom 
seemed  in  like  manner  to  be  alive  with  happiness.  Compared 
with  these  joys  the  joy  of  bodily  pleasures  is  like  a  gross  and 
pungent  dust  compared  with  a  pure  and  most  gentle  aura.  I 
have  noticed  that  when  I  wished  to  transfer  all  my  delight  to 
another,  a  more  interior  and  fuller  delight  continually  flowed  in 
in  its  place,  and  the  more  I  wished  this,  the  more  it  flowed  in  ; 
and  this,  I  perceived,  was  from  the  Lord. 


THE    IMMENSITY    OF    HEAVEN.  257 

414*  Those  that  are  in  heaven  are  continually  advancing 
towards  the  spring  of  life,  with  a  greater  advance  towards  a 
more  joyful  and  happy  spring  the  more  thousands  of  years  they 
live  ;  and  this  to  eternity,  with  increase  according  to  the  growth 
and  degree  of  their  love,  charity,  and  faith.  Women  who  have 
died  old  and  worn  out  with  age,  if  they  have  lived  in  faith  in 
the  Lord,  in  charity  to  the  neighbor,  and  in  happy  marriage 
love  with  a  husband,  advance  with  the  succession  of  years  more 
and  more  into  the  flower  of  youth  and  early  womanhood,  and 
attain  to  a  beauty  that  transcends  every  conception  of  any  such 
beauty  as  is  seen  on  the  earth.  It  is  goodness  and  charity  that 
forms  and  presents  in  them  its  own  likeness,  causing  the  joy 
and  beauty  of  charity  to  shine  forth  from  every  least  particular 
of  the  face,  and  causing  them  to  be  forms  of  charity  itself 
Some  who  beheld  it  were  struck  with  amazement.  In  this  form 
of  charity  that  is  seen  in  a  living  way  in  heaven,  it  is  charity 
itself  that  both  forms  and  is  formed ;  and  this  in  such  a  manner 
that  the  whole  angel  is  a  charity,  as  it  were,  especially  the  face ; 
and  this  is  both  clearly  seen  and  felt.  When  this  form  is  be- 
held it  is  beauty  unspeakable,  affecting  with  charity  the  very  in- 
most life  of  the  mind.  In  a  word,  growing  old  in  heaven  is 
growing  young.  Such  forms  or  such  beauties  do  those  become 
in  the  other  life  who  have  lived  in  love  to  the  Lord  and  in 
charity  towards  the  neighbor.  All  angels  are  such  forms  in 
endless  variety ;  and  of  these  heaven  is  constituted. 


XLIII. 
The  Immensity  of  Heaven. 


t  4'5»  The  immensity  of  the  heaven  of  the  Lord  is  evident 
from  many  things  that  have  been  said  and  shown  in  the  foregoing 
chapters,  especially  from  this,  that  heaven  is  from  the  human  race 
(n.  311-317),  both  from  those  born  within  the  church  and  from 
those  born  out  of  it  (n.  318-328);  thus  it  con.sists  of  all  from 
the  beginning  of  this  earth  that  have  lived  a  good  life.  How 
great  a  multitude  of  men  there  is  in  this  entire  world  any  one 
who  knows  anything  about  the  divisions,  the  regions,  and  king- 


258  HEAVEN    AND    HELL. 

doms  of  the  earth  may  conclude.  Whoever  goes  into  a  calcu- 
lation will  find  that  several  thousands  of  men  die  every  day,  that 
is,  some  myriads  of  millions  every  year  ;  and  this  from  the 
earliest  times,  since  which  several  thousands  of  years  have 
elapsed.  All  of  these  after  death  have  gone  into  the  other 
world,  which  is  called  the  spiritual  world,  or  are  constantly  go- 
ing into  it.  But  how  many  of  these  have  become  or  are  becom- 
ing angels  of  heaven  cannot  be  told.  This  I  have  been  told, 
that  in  ancient  times  the  number  was  very  great,  because  men 
then  thought  more  interiorly  and  spiritually,  and  from  such 
thought  were  in  heavenly  affe6i:ion  ;  but  in  the  following  ages 
not  so  many,  because  in  the  process  of  time  man  became  more 
external  and  began  to  think  more  naturally,  and  from  such 
thought  to  be  in  earthly  affe6tion.  All  of  this  shows  how  great 
heaven  is  even  from  the  inhabitants  of  this  earth  alone. 

4.16*  The  immensity  of  the  heaven  of  the  Lord  is  shown 
also  by  this,  that  all  children,  whether  born  within  the  church  or 
out  of  it,  are  adopted  by  the  Lord  and  become  angels ;  and  the 
number  of  these  amounts  to  a  fourth  or  fifth  part  of  the  whole 
human  race  on  the  earth.  That  every  child,  wherever  born, 
whether  within  the  church  or  out  of  it,  whether  of  pious  or  im- 
pious parents,  is  received  by  the  Lord  when  it  dies,  and  is 
brought  up  in  heaven,  and  is* taught  and  imbued  with  affe6lions 
for  good,  and  through  these  with  knowledges  of  truth,  in  ac- 
cordance with  Divine  order,  and  as  he  becomes  perfe6led  in  in- 
telligence and  wisdom  is  brought  into  heaven  and  becomes  an 
angel,  can  be  seen  above  (n.  329-345).  From  all  this  a  con- 
clusion may  be  formed  of  the  multitude  of  angels  of  heaven, 
derived  from  this  source  alone,  from  the  first  creation  to  the 
present  time. 

4.17,  Again,  how  immense  the  heaven  of  the  Lord  is  can 
be  seen  from  this,  that  all  the  planets  visible  to  the  eye  in  our 
solar  system  are  earths,  and  that  these,  moreover,  in  the  whole 
universe  are  innumerable,  and  all  full  of  inhabitants.  These 
have  been  treated  of  particularl)^  in  a  small  work  on  those 
earths  from  which  I  will  quote  the  following  passage : 

"It  is  fully  known  in  the  other  life  that  there  are  many  earths  in- 
habited by  men  from  wliich  spirits  and  angels  come  ;  for  every  one  there 
who  desires  from  a  love  of  truth  and  of  use  to  do  so  is  permitted  to 
talk  with  spirits  of  other  earths,  and  thus  be  assured  that  there  is  ;i 
plurality  of  worlds,  and  learn  that  the  human  race  is  not  from  one  eartli 
alone,  but  from  innumerable  earths.  I  have  frequently  talked  about 
this  with  the  spirits  of  our  earth,  and  was  told  that  any  intelligent  per- 


THE    IMMENSITY    OE    HEAVEN.  259 

son  oiiRlit  to  know  from  many  thini:;s  that  he  does  know  that  there  are 
many  earths  inhabited  by  men  ;  for  it  may  be  reasonably  inferred  tliat  im- 
mense bodies  like  the  planets,  some  of  which  exceed  this  earth  in  maj^- 
nitude,  are  not  empty  masses  created  merely  to  be  borne  throuj^h  space 
around  the  sun,  and  to  shine  with  their  scanty  li<;ht  for  the  benefit  of  a 
sin<;le  earth,  but  must  have  a  more  important  use.  .He  that  believes, 
as  any  one  must  believe,  that  the  Divine  created  the  universe  for  no 
other  end  than  that  the  human  race  mij^ht  exist,  and  heaven  therefrom, 
for  the  human  race  is  a  seminary  of  heaven,  must  needs  believe  that 
wherever  there  is  an  earth  there  are  men.  That  the  planets  visible  to 
us  because  they  are  within  the  limits  of  our  solar  system  are  earths  is 
evident  from  their  bein-j  bodies  of  earthy  matters,  which  is  known  from 
their  refiedinc:  the  sun's  li.trht,  and  from  their  not  appearins^,  when 
viewed  through  telescopes,  like  stars,  sparklintj  with  flame,  but  like 
earths  varied  with  darker  portions;  also  from  their  passins^  like  our 
earth  around  the  sun  and  following;  in  the  path  of  the  zodiac,  thus 
making  years  and  seasons  of  the  year,  spring,  summer,  autumn,  and 
winter,  also  revolving  on  their  axes  like  our  earth,  making  days  and 
times  of  the  day,  morning,  mid-day,  evening,  and  night ;  also  from  some 
of  them  having  moons,  called  satellites,  that  revolve  around  their  earth 
at  stated  times,  as  the  moon  does  around  ours ;  while  the  planet  Saturn, 
being  at  a  greater  distance  from  the  sun,  has  also  a  large  luminous  belt 
which  gives  much  light,  though  refleded,  to  that  earth.  Who  that 
knows  all  this  and  thinks  rationally  can  ever  say  that  the  planets  are 
empty  bodies?  Moreover,  I  have  said  to  spirits  that  man  might  believe 
that  there  are  more  earths  in  the  universe  than  one,  from  the  fad  that 
the  starry  heaven  is  so  immense,  and  the  stars  there  so  innumerable, 
and  each  of  them  in  its  place  or  in  its  system  a  sun,  resembling  our 
sun,  although  of  a  different  magnitude.  Any  one  wlio  duly  weighs  the 
subject  must  conclude  that  such  an  immense  whole  must  needs  be  a 
means  to  an  end  that  is  the  final  end  of  creation ;  and  this  end  must 
be  a  heavenly  kingdom  in  which  the  Divine  may  dwell  with  angels  and 
men.  For  the  visible  universe  or  the  heaven  illumined  by  stars  so  num- 
berless, which  are  so  many  suns,  must  be  simply  a  means  for  the  exist- 
ence of  earths  with  men  upon  them  from  whom  the  heavenly  kingdom  is 
derived.  From  all  this  a  rational  man  must  needs  conclude  that  so  im- 
mense a  means  to  so  great  an  end  could  not  have  been  provided 
merely  for  the  human  race  on  a  single  earth.  What  would  this  be  for 
a  Divine  that  is  infinite,  to  which  thousands  and  even  myriads  of  earths, 
all  of  them  full  of  inhabitants,  would  be  little  and  scarcely  anything? 
There  are  spirits  whose  sole  pursuit  is  the  accjuisition  of  knowledges, 
because  their  delight  is  in  this  alone;  and  for  this  reason  they  are  per- 
mitted to  wander  about,  antl  even  to  pass  out  of  our  solar  system  into 
others,  in  acquiring  knowledge.  These  spirits,  who  are  from  the  planet 
Mercury,  have  told  me  that  there  are  earths  with  men  upon  them  not 
only  in  this  solar  system  but  also  beyond  it  in  the  starry  heaven  in  im- 
mense numbers.  It  was  calculated  that  with  a  million  earths  in  the 
universe,  and  on  each  earth  three  hundred  millions  of  men,  and  two 
hundred  generations  in  six  thousand  years,  and  a  space  of  three  cubic 
ells  allowed  to  each  man  or  spirit,  the  total  number  of  so  many  men  or 
spirits  would  not  fill  the  space  of  this  earth,  and  scarcely  more  than 
the  space  of  one  of  the  satellites  about  one  of  the  planets— a  space   in 


26o  HEAVEN    AND    HELL. 

the  universe  so  small  as  to  be  almost  invisible,  since  a  satellite  can 
scarcely  be  seen  by  the  naked  eye.  What  is  this  for  the  Creator  of 
the  universe,  to  whom  it  would  not  be  sufficient  if  the  whole  universe 
were  filled,  since  He  is  infinite?  I  have  talked  with  angels  about  this, 
and  they  said  that  they  had  a  similar  idea  of  the  fewness  of  the  human 
race  compared  with  the  infinity  of  the  Creator,  although  their  thought 
is  from  states,  not  from  spaces,  and  that  in  their  thought  earths  amount- 
ing to  as  many  myriads  as  could  possibly  be  conceived  of  would  still 
be  nothing  at  all  to  the  Lord." 

The  earths  in  the  universe,  with  their  inhabitants,  and  the 
spirits  and  angels  from  them,  are  treated  of  in  the  above  men- 
tioned work.  What  is  there  I'elated  has  been  revealed  and 
shown  to  me  to  the  intent  that  it  may  be  known  that  the 
heaven  of  the  Lord  is  immense,  and  that  it  is  all  from  the 
human  race ;  also  that  our  Lord  is  every  where  acknowledged 
as  the  God  of  heaven  and  earth. 

418.  Again,  the  immensity  of  the  heaven  of  the  Lord  is 
shown  in  this,  that  heaven  in  its  entire  complex  refledls  a  single 
Man,  and  corresponds  to  all  things  and  each  thing  in  man,  and 
that  this  correspondence  can  never  be  complete,  since  it  is  a 
correspondence  not  only  with  each  of  the  members,  organs, 
and  viscera  of  the  body  in  general,  but  also  with  all  and  each  of 
the  little  viscera  and  little  organs  contained  in  these  in  every 
minutest  particular,  and  even  with  each  vessel  and  fibre  ;  and 
not  only  with  these  but  also  with  the  organic  substances  that 
receive  interiorly  the  influx  of  heaven,  from  which  come  man's 
interior  a6livities  that  are  serviceable  to  the  operations  of  his 
mind  ;  for  every  thing  that  exists  interiorly  in  man  exists  in 
forms  which  are  substances,  and  anything  that  does  not  exist 
in  a  substance  as  its  subject  is  nothing.  There  is  a  correspond- 
ence of  all  these  things  with  heaven,  as  can  be  seen  from  the 
chapter  treating  of  the  correspondence  of  all  things  of  heaven 
with  all  things  of  man  (n.  87-102).  This  correspondence  can 
never  be  complete  because  the  more  numerous  the  angelic  affil- 
iations are  that  correspond  to  each  member  the  more  perfe6l 
heaven  becomes ;  for  every  perfe6lion  in  the  heavens  increases 
with  increase  of  number ;  and  this  for  the  reason  that  all  there 
have  the  same  end,  and  look  with  one  accord  to  that  end. 
That  end  is  the  common  good  ;  and  when  that  reigns  there  is, 
from  the  common  good,  good  to  each  individual,  and  from  the 
good  of  each  individual  there  is  good  to  the  whole  community. 
This  is  so  for  the  reason  that  the  Lord  turns  all  in  heaven  to 
Himself  (see  above,  n.  123),  and   thereby  makes  them   to   be 


THE    IMMKXSITV    OF    HEAVEN.  261 

one  in  Himself.  That  the  unanimity  and  concord  of  many, 
especially  from  such  an  origin  and  so  held  together,  produces 
perfe6lion,  every  one  with  a  reason  at  all  enlightened  can  see 
clearly. 

419*  I  have  also  been  permitted  to  see  the  extent  both  of 
the  inhabited  and  uninhabited  heaven ;  and  the  extent  of  the 
uninhabited  hea\'en  was  seen  to  be  so  great  that  it  could  not  be 
filled  to  eternity  even  if  there  were  many  myriads  of  earths, 
and  as  great  a  multitude  of  men  on  each  earth  as  on  ours. 
(On  this  also  see  the  treatise  on  The  Earths  in  the  Universe, 
n.  168.) 

4.20.  That  heaven  is  not  immense,  but  is  of  limited  extent, 
is  a  conclusion  that  some  have  derived  from  certain  passages 
in  the  Word  understood  according  to  the  sense  of  its  letter ; 
for  example,  where  it  is  said  that  only  the  poor  are  received 
into  heaven,  or  only  the  ele6l,  or  only  those  within  the  church, 
and  not  those  outside  of  it,  or  only  those  for  whom  the  Lord 
intercedes;  that  heaven  is  closed  when  it  is  filled,  and  that  this 
time  is  predetermined.  Such  are  unaware  that  heaven  is  never 
closed,  and  that  there  is  no  time  predetermined,  or  any  limit  of 
number;  and  that  those  are  called  the  *'ele61:"  who  are  in  a 
life  of  good  and  truth  ;'  and  those  are  called  "  poor  "  who  are 
lacking  in  knowledges  of  good  and  truth  and  yet  desire  them ; 
and  such  from  that  desire  are  also  called  hungry."  Those  that 
have  conceived  an  idea  of  the  small  extent  of  heaven  from  the 
Word  not  understood  believe  it  to  be  in  one  place,  where  all  are 
gathered  together ;  when,  in  fa<5l,  heaven  consists  of  innumerable 
societies  (see  above,  n.  41-50).  Such  also  believe  that  heaven 
is  granted  to  every  one  from  mercy  apart  from  means,  and  thus 


'  Those  are  the  eleft  who  are  in  a  life  of  good  and  truth  (n.  3755, 

3900)- 

There  is  no  eleftion  and  reception  into  heaven  from  mercy,  as  that 
term  is  understood,  but  only  in  accord  with  the  life  (n.  5057,  5058). 

There  is  no  mercy  of  the  Lord  apart  from  means,  but  only  through 
means,  that  is,  to  those  that  live  in  accordance  with  His  precepts;  such 
the  Lord  from  His  mercy  leads  continually  in  the  world,  and  after- 
wards to  eternity  (n.  S700,  10659). 

-  By  the  "poor,"  in  the  Word,  those  are  meant  who  are  spiritually 
poor,  that  is,  who  are  ignorant  of  truth  and  yet  wish  to  be  taught  (n. 
9209,  9253,  10227). 

Such  are  said  to  hunger  and  thirst,  which  is  to  desire  knowledges 
of  goijd  and  of  truth,  by  which  there  is  introducflion  into  the  church  and 
into  heaven  (n.  4958,  10227). 


262  HEAVEN   AND    HELL. 

that  there  is  admission  and  reception  from  mere  favor ;  and  they 
fail  to  understand  that  the  Lord  from  mercy  leads  every  one 
who  accepts  Him,  and  that  he  accepts  Him  who  lives  in  accord- 
ance with  the  laws  of  Divine  order,  which  are  the  precepts  of 
love  and  of  faith,  and  that  the  mercy  that  is  meant  is  to  be 
thus  led  by  the  Lord  from  infancy  to  the  last  period  of  life  in 
the  world  and  afterwards  to  eternity.  Let  them  know,  there- 
fore, that  every  man  is  born  for  heaven,  and  that  he  is  received 
that  receives  heaven  in  himself  in  the  world,  and  only  he  that 
does  not  receive  it  is  shut  out. 


THE   WORLD    OF   SPIRITS, 


AND  MAN'S  STATE  AFTER  DEATH. 


XLIV. 

What  th?:- World  of  Spirits  is. 

4.21.  The  world  of  spirits  is  not  heaven,  nor  is  it  hell,  but 
it  is  the  intermediate  place  or  state  between  the  two  ;  for  it  is 
the  place  that  man  first  enters  after  death  ;  and  from  which  af- 
ter a  suitable  time  he  is  either  raised  up  into  heaven  or  cast 
down  into  hell  in  accord  with  his  life  acquired  in  the  world. 

4.22.  The  world  of  spirits  is  both  an  intermediate  place 
between  heaven  and  hell  and  an  intermediate  state  of  the  man 
after  death.  It  has  been  shown  to  me  not  only  that  it  is  an 
intermediate  place,  havin_i»^  the  hells  below  it  and  the  heavens 
above  it,  but  also  that  it  is  an  intermediate  state,  since  so  long  as 
nian  is  in  it  he  is  not  yet  either  in  heaven  or  in  hell.  The  state 
of  heaven  in  man  is  the  conjun6lion  of  good  and  truth  in  him  ; 
and  the  state  of  hell  is  the  conjunction  of  evil  and  falsity  in  him. 
Whenever  good  in  a  man-spirit  is  conjoined  to  truth  he  comes 
into  heaven,  because  that  conjunction,  as  just  said,  is  heaven  in 
him  ;  but  whenever  evil  in  a  man-spirit  is  conjoined  with  falsity 
he  comes  into  hell,  because  that  conjunction  is  hell  in  him. 
That  conjunction  is  effeCled  in  the  world  of  spirits,  man  then 
being  in  an  intermediate  state.  It  is  the  same  thing  whether 
you  say  the  conjunction  of  the  understanding  and  the  will,  or 
the  conjunction  of  good  and  truth. 

423*  Let  something  first  be  said  about  the  conjunction  of 
the  understanding  and  the  will,  and  its  being  the  same  thing 
as  the  conjunction  of  good  and  truth,  that  being  the  conjunction 
that  is  effected  in  the  world  of  spirits.  Man  has  an  under- 
standing and  a  will.  The  understanding  receives  truths  and  is 
formed  out  of  them,  and  the  will  receives  goods  and  is  formed 
out  of  them  ;  therefore  whatever  a  man  understands  and  thinks 
from  his  understanding  he  calls  true,  and  whatever  a  man  wills 


264  HEAVEN   AND    HELL. 

and  thinks  from  his  will  he  calls  good.  From  his  understand- 
ing man  can  think  and  consequently  perceive  both  what  is  true 
and  what  is  good ;  but  he  thinks  what  is  true  and  good  from 
the  will  only  when  he  wills  it  and  does  it.  Whatever  he  wills, 
and  from  willing  does,  is  both  in  his  understanding  and  in  his 
will,  consequently  in  the  man.  For  neither  the  understanding 
alone  nor  the  will  alone  makes  the  man,  but  the  understanding 
and  will  together  ;  therefore  whatever  is  in  both  is  in  the  man, 
and  is  appropriated  to  him.  That  which  is  in  the  understand- 
ing alone  is  in  man,  and  yet  not  really  in  him  ;  it  is  only  a 
thing  of  his  memory,  or  a  matter  of  knowledge  in  his  memory 
about  which  he  can  think  when  in  company  with  others  and 
outside  of  himself,  but  not  in  himself;  that  is,  about  which  he 
can  speak  and  reason,  and  can  simulate  affe6lions  and  gestures 
that  are  in  accord  with  it. 

424.  This  ability  to  think  from  the  understanding  and 
not  at  the  same  time  from  the  will  is  provided  that  man  may 
be  capable  of  being  reformed ;  for  reformation  is  effeded  by 
means  of  truths,  and  truths  pertain  to  the  understanding,  as 
just  said.  For  in  resped  to  his  will  man  is  born  into  every 
evil,  and  therefore  of  himself  wills  good  to  no  one  but  himself; 
and  one  who  wills  good  to  himself  alone  delights  in  the  mis- 
fortunes that  befall  another,  especially  when  they  tend  to  his 
own  advantage ;  for  his  wish  is  to  divert  to  himself  the  goods 
of  all  others,  whether  honors  or  riches,  and  so  far  as  he  suc- 
ceeds in  this  he  inwardly  rejoices.  To  the  end  that  this  will  of 
man  may  be  corrected  and  reformed,  an  ability  to  understand 
truths,  and  an  ability  to  subdue  by  means  of  truths  the  affec- 
tions of  evil  that  spring  from  the  will,  are  given  to  man.  This 
is  why  man  has  this  ability  to  think  truths  with  his  understand- 
ing, and  to  speak  them  and  do  them.  But  until  man  is  such 
that  he  wills  truths  and  does  them  from  himself,  that  is,  from 
the  heart,  he  is  not  able  to  think  truths  from  his  will.  When 
he  becomes  such,  whatever  he  thinks  from  his  understanding 
belongs  to  his  faith,  and  whatever  he  thinks  from  his  will  belongs 
to  his  love  ;  and  in  consequence  his  faith  and  his  love,  like  his 
understanding  and  his  will,  are  conjoined  in  him. 

425.  To  the  extent,  therefore,  that  the  truths  of  the  under- 
standing and  the  goods  of  the  will  are  conjoined,  that  is,  to  the 
extent  that  a  man  wills  truths  and  does  them  from  his  will,  he 
has  heaven  in  himself,  since  the  conjundion  of  good  and  truth, 
as  just  said,  is  heaven.  And  on  the  other  hand,  just  to  the  ex- 
tent that  the  falsities  of  the  understanding  and  the  evils  of  the 


WHAT    THE    \VORI,D    OF   SPIRITS    IS.  265 

will  are  conjoined  man  has  hell  in  himself,  since  the  conjunc- 
tion of  falsity  and  evil  is  hell.  But  so  lon^j  as  the  truths  of  the 
understandinu;^  and  the  goods  of  the  will  are  not  conjoined  man 
is  in  an  intermediate  state.  At  the  present  time  nearly  every 
one  is  in  such  a  state  that  he  has  some  knowledge  of  truths, 
and  from  his  knowledge  and  understanding  gives  some  thought 
to  them,  and  conforms  to  them  either  much  or  little  or  not  at 
all,  or  acts  contrary  to  them  from  a  love  of  evil  and  consequent 
false  belief  In  order,  therefore,  that  man  may  have  in  him 
either  heaven  or  hell,  he  is  first  brought  after  death  into  the 
world  of  spirits,  and  there  those  in  whom  good  and  truth  be- 
come conjoined  are  raised  up  into  heaven,  and  those  in  whom 
evil  and  filsity  become  conjoined  are  cast  down  into  hell.  For 
neither  in  heaven  nor  in  hell  is  any  one  permitted  to  have  a 
divided  mind,  that  is,  to  understand  one  thing  and  to  will  an- 
other ;  but  every  one  must  understand  what  he  wills,  and  will 
what  he  understands.  Therefore  in  heaven  willing  good  and 
understanding  truth  go  together,  while  in  hell  willing  evil  and 
understanding  falsity  go  together.  So  in  the  intermediate  state 
the  falsities  that  the  good  have  are  put  away,  and  truths  that 
agree  and  harmonize  with  their  good  are  given  them  ;  while 
the  truths  that  the  evil  have  are  put  away,  and  falsities  that 
agree  and  harmonize  with  their  evil  are  given  them.  This 
shows  what  the  world  of  spirits  is. 

426*  In  the  world  of  spirits  there  are  vast  numbers,  because 
the  hist  meeting  of  all  is  there,  and  all  are  there  explored  and 
prepared.  The  time  of  their  stay  in  that  world  is  not  fixed ; 
some  merely  enter  it,  and  are  soon  either  taken  into  heaven  or 
are  cast  down  into  hell ;  some  remain  only  a  few  weeks,  some 
several  years,  but  not  more  than  thirty.  These  differences  in 
the  time  they  remain  depend  on  the  cowespondence  or  lack 
of  correspondence  of  man's  interiors  with  his  exteriors.  How 
man  is  led  in  that  world  from  one  state  into  another  and  pre- 
pared shall  now  be  told. 

427,  As  soon  as  men  after  death  enter  the  world  of  spirits 
the  Lord  clearly  discriminates  between  them  ;  and  the  evil  are 
at  once  attached  to  the  infernal  society  with  which  they  were 
united  by  their  ruling  love  while  in  the  world  ;  and  the  good 
are  at  once  attached  to  the  heavenly  society  with  which  they 
were  united  while  in  the  world  by  their  love,  charity,  and  faith. 
But  although  they  are  thus  divided,  all  that  have  been  friends 
and  acquaintances  in  the  life  of  the  body,  especially  wives  and 
husbands,  and  brothers  and  sisters,  meet  and  converse  together 


266  HEAVEN    AND    HELL. 

whenever  they  so  desire.  I  have  seen  a  father  talking  with  six 
sons,  whom  he  had  recognized,  and  have  seen  many  others  with 
their  relatives  and  friends ;  but  having  from  their  life  in  the 
world  diverse  dispositions,  after  a  short  time  they  separate. 
But  those  who  have  passed  from  the  world  of  spirits  into  heaven 
or  into  hell,  unless  they  have  a  like  disposition  from  a  like  love, 
no  longer  see  or  know  each  other.  The  reason  that  they  see 
each  other  in  the  world  of  spirits,  but  not  in  heaven  or  in  hell, 
is  that  those  who  are  in  the  world  of  spirits  are  brought  into 
one  state  after  another,  like  those  they  experienced  in  the  life 
of  the  body  ;  but  afterwards  all  are  brought  into  a  permanent 
state  in  accord  with  their  ruling  love,  and  in  that  state  one  re- 
cognizes another  only  by  similarity  of  love  ;  for  then  similarity 
joins  and  dissimilarity  disjoins  (see  above,  n.  41-50). 

4.28*  As  the  world  of  spirits  is  an  intermediate  state  be- 
tween heaven  and  hell  with  man,  so  it  is  an  intermediate  place 
with  the  hells  below  and  the  heavens  above.  All  the  hells  are 
shut  towards  that  world,  being  open  only  through  holes  and 
clefts  like  those  in  rocks  and  through  wide  openings  that  are  so 
guarded  that  no  one  can  come  out  except  by  permission,  which 
is  granted  only  in  cases  of  urgent  necessity  (of  which  hereafter). 
Heaven,  too,  is  enclosed  on  all  sides  ;  and  there  is  no  passage 
open  to  any  heavenly  society  except  by  a  narrow  way,  the  en- 
trance to  which  is  also  guarded.  These  outlets  and  entrances 
are  what  are  called  in  the  Word  the  gates  and  doors  of  hell  and 
of  heaven. 

4.29.  The  world  of  spirits  appears  like  a  valley  between 
mountains  and  rocks,  with  windings  and  elevations  here  and 
there.  The  gates  and  doors  of  the  heavenly  societies  are  visible 
to  those  only  who  are  prepared  for  heaven ;  others  cannot  find 
them.  There  is  one  entrance  from  the  world  of  spirits  to  each 
heavenly  society,  opening  through  a  single  path  which  branches 
out  in  its  ascent  into  several.  The  gates  and  doors  of  the  hells 
are  visible  only  to  those  who  are  about  to  enter,  to  whom  they 
are  then  opened.  When  these  are  opened  gloomy  and  seem- 
ingly sooty  caverns  are  seen  tending  obliquely  downwards  to 
the  abyss,  where  again  there  are  many  doors.  Through  these 
caverns  nauseous  and  fetid  stenches  exhale,  which  good  spirits 
abominate  and  flee  from,  but  evil  spirits  delight  in  them  and 
seek  for  them.  For  as  every  one  in  the  world  has  been  delight- 
ed with  his  own  evil,  so  after  death  he  is  delighted  with  the 
stench  to  which  his  evil  corresponds.     In  this  respedt  the  evil 


WHAT    THE    WORLD   OF   SPIRITS    IS.  267 

may  be  likened  to  rapacious  birds  and  beasts,  like  ravens, 
wohes,  and  swine,  which  fly  or  run  to  carrion  or  dunghills 
when  they  scent  their  stench.  I  heard  a  certain  spirit  crying 
out  loudly  as  if  from  inward  torture  when  struck  by  a  breath 
from  heaven  ;  but  he  became  tranquil  and  glad  as  soon  as  a 
breath  from  hell  reached  him. 

430.  With  every  man  there  are  two  gates  ;  one  that 
leads  to  hell  and  that  is  open  to  evils  and  their  falsities ; 
while  the  other  leads  to  heaven  and  is  o])en  to  goods  and  their 
truths.  Those  that  are  in  evil  and  its  falsity  have  the  gate  to 
hell  opened  in  them,  and  only  through  chinks  from  above  does 
something  of  light  from  heaven  flow  into  them,  and  by  that  in- 
flowing they  are  able  to  think,  to  reason,  and  to  speak  ;  but  the 
gate  to  heaven  is  opened  in  those  that  are  in  good  and  its  truth. 
Thus  there  are  two  ways  that  lead  to  the  rational  mind  of  man  ; 
a  higher  or  internal  way  through  which  good  and  truth  from 
the  Lord  enter,  and  a  lower  or  external  way  through  which  evil 
and  falsity  enter  from  hell.  The  rational  mind  itself  is  at  the 
middle  point  to  which  the  ways  tend.  Consequently,  so  far  as 
light  from  heaven  is  admitted  man  is  rational ;  but  so  far  as  it  is 
not  admitted  he  is  not  rational,  however  rational  he  may  seem 
to  himself  to  be.  This  has  been  said  to  make  known  the  na- 
ture of  the  correspondence  of  man  with  heaven  and  with  hell. 
While  man's  rational  mind  is  being  formed  it  corresponds  to 
the  world  of  spirits,  what  is  above  it  corresponding  to  heaven 
and  what  is  below  it  to  hell.  With  those  perparing  for  heaven 
the  regions  above  the  rational  mind  are  opened,  but  those  below 
are  closed  to  the  influx  of  evil  and  falsit}-^  ;  while  with  those  pre- 
paring for  hell  the  parts  below  it  are  opened,  and  the  parts 
above  it  are  closed  to  the  influx  of  good  and  truth.  Thus  the 
latter  can  look  only  to  what  is  below  themseKes,  that  is,  to 
hell ;  while  the  former  can  look  only  to  what  is  above  them- 
selves, that  is,  to  heaven.  To  look  above  themselves  is  to  look 
to  the  Lord,  because  He  is  the  common  centre  to  which  all 
things  of  heaven  look  ;  while  to  look  below  themseh-es  is  to 
look  backwards  from  the  Lortl  to  the  opposite  centre,  to  which 
all  things  of  hell  look  and  tend  (see  above,  n.  123,  124). 

431.  In  the  preceeding  pages  whenever  spirits  are  men- 
tioned those  that  are  in  the  world  of  spirits  are  meant  ;  and 
when  angels  are  mentioned  those  that  are  in  heaven  are  meant. 


268  '  HEAVEN   AND    HELL. 

XLV. 
In  respect  to  his  interiors  every  Man  is  a  Spirit. 

432.  Whoever  duly  considers  the  subje6l  can  see  that  as 
the  body  is  material  it  is  not  the  body  that  thinks,  but  the  soul, 
which  is  spiritual.  The  soul  of  man,  upon  the  immortality  of 
which  many  have  written,  is  his  spirit,  for  this  is  in  every  re- 
spect immortal.  This  is  what  thinks  in  the  body,  for  it  is  spir- 
itual, and  what  is  spiritual  receives  what  is  spiritual  and  lives 
spiritually,  which  is  to  think  and  to  will.  Therefore,  all  rational 
life  that  appears  in  the  body  belongs  to  the  soul,  and  nothing 
of  it  to  the  body  ;  for  the  body,  as  just  said,  is  material,  and 
the  material,  which  is  the  property  of  the  body,  is  added  to  and 
apparently  almost  joined  to  the  spirit,  in  order  that  the  spirit  of 
man  may  be  able  to  live  and  perform  uses  in  the  natural  world, 
all  things  of  which  are  material  and  in  themselves  devoid  of  life. 
And  as  it  is  the  spiritual  only  that  lives  and  not  the  material,  it 
can  be  seen  that  man's  spirit  is  whatever  lives  in  him,  and  that 
the  body  merely  serves  it,  just  as  what  is  instrumental  serves 
moving  living  force.  An  instrument  is  said  indeed  to  aS.,  to 
move,  or  to  strike ;  but  to  believe  that  these  are  ads  of  the  in- 
strument, and  not  of  him  who  a6ls,  moves,  or  strikes  by  means 
of  the  instrument,  is  a  fallacy. 

4.33,  As  everything  in  the  body  that  lives,  and  that  a6ts 
and  feels  from  that  life,  belongs  exclusively  to  the  spirit,  and 
nothing  of  it  to  the  body,  it  follows  that  the  spirit  is  the  man 
himself;  or  what  is  the  same  thing,  that  a  man  viewed  in  him- 
self is  a  spirit  having  the  same  form  ;  for  whatever  lives  and 
feels  in  man  belongs  to  his  spirit,  and  every  thing  in  man,  from 
his  head  to  the  sole  of  his  foot,  lives  and  feels ;  and  in  conse- 
quence when  the  body  is  separated  from  its  spirit,  which  is 
what  is  called  dying,  man  continues  to  be  a  man  and  to  live. 
I  have  heard  from  heaven  that  some  who  die,  while  they  are 
lying  upon  the  bier,  before  they  are  resuscitated,  continue  to 
think  even  in  their  cold  body,  and  do  not  know  that  they  are 
not  still  alive,  except  that  they  are  unable  to  move  a  particle  of 
matter  belonging  to  the  body. 

434*    Unless  man  were  a  subje6l  which  is  a  substance  that 


EVERY    MAN    A    SPIRIT,  269 

will  serve  as  source  and  containant  he  would  be  unable  to 
think  and  will.  Any  thing  that  is  supposed  to  exist  apart  from 
a  substantial  subje(!:l  is  nothing.  This  can  be  seen  from  the 
fa6l  that  a  man  is  unable  to  see  without  an  organ  which  is  the 
subject  of  his  sight,  or  to  hear  without  an  organ  which  is  the 
subjedl  of  his  hearing.  Apart  from  these  organs,  sight  and 
hearing  are  nothing  and  have  no  existence.  The  same  is  true 
of  thought,  which  is  inner  sight,  and  of  perception,  which  is 
inner  hearing ;  unless  these  were  in  substances  and  from  sub- 
stances that  are  their  organic  forms  and  subjects,  they  would 
have  no  existence  at  all.  All  this  shows  that  man's  spirit  as 
well  as  his  body  is  in  a  form,  and  that  it  is  in  a  human  form, 
and  enjoys  sensories  and  senses  when  separated  from  the  body 
the  same  as  when  it  was  in  it,  and  that  all  the  life  of  the  eye 
and  all  the  life  of  the  ear,  in  a  word,  all  the  life  of  sense 
that  man  has,  belongs  not  to  his  body  but  to  his  spirit,  which 
dwells  in  these  organs  and  in  their  minutest  particulars.  This 
is  why  spirits  see,  hear,  and  feel,  as  well  as  men.  But  when  the 
spirit  has  been  loosed  from  the  body,  these  senses  are  exercised 
in  the  spiritual  world,  not  in  the  natural  world.  The  natural 
sensation  that  the  spirit  had  when  it  was  in  the  body  it  had  by 
means  of  the  material  part  that  was  added  to  it  ;  but  it  then 
had  also  spiritual  sensations  in  its  thinking  and  willing. 

435*  '^^^  ^^^^  ^'^^  been  said  to  convince  the  rational  man 
that  viewed  in  himself  man  is  a  spirit,  and  that  the  corporeal 
part  that  is  added  to  the  spirit  to  enable  it  to  perform  its  func- 
tions in  the  natural  and  material  world  is  not  the  man,  but  only 
an  instrument  for  the  use  of  his  spirit.  But  evidences  from 
experience  are  preferable,  because  there  are  many  that  fail  to 
comprehend  rational  deductions  ;  and  those  that  have  estab- 
lished themselves  in  the  opposite  view  turn  such  deduc^^ions 
into  grounds  of  doubt  by  means  of  reasonings  from  the  falla- 
cies of  the  senses.  Those  that  have  established  themselves  in 
the  opposite  view  are  accustomed  to  think  that  beasts  have  life 
and  sensations,  and  thus  have  a  spiritual  part,  the  same  as  man 
has,  and  yet  that  part  dies  with  the  body.  But  the  spiritual  of 
beasts  is  not  the  same  as  the  spiritual  of  man  is  ;  for  man  has 
what  beasts  have  not,  an  inmost,  into  which  the  Divine  flows, 
raising  man  up  to  itself,  and  thereby  conjoining  man  to  itself. 
Because  of  this  man  is  able  and  beasts  are  unable  to  think 
about  God  and  about  the  Divine  things  of  heaven  and  the 
church,  and  to  love  God  from  these  and  in  these,  and  thus  Ije 
conjoined  to  Him  ;    and  whatever  can  be  conjoined  to  the  Di- 


270  HEAVEN    AND    HELL. 

vine  cannot  be  dissipated,  but  whatever  cannot  is  dissipated. 
The  inmost  that  man  has,  and  beasts  have  not,  has  been  treated 
of  above  (n.  39),  and  what  was  there  said  will  here  be  repeated, 
since  it  is  important  to  have  the  fallacies  dispelled  that  have 
been  engendered  in  the  minds  of  many  who  from  lack  of 
knowledge  and  trained  intelle6l  are  unable  to  form  rational 
conclusions  on  the  subje6l.    The  words  are  these : 

"I  will  mention  a  certain  arcanum  respefting  the  angels  of  the 
three  heavens,  which  has  not  hitherto  come  into  any  one's  mind, 
because  degrees  have  not  been  understood.  In  every  angel  and 
in  every  man  there  is  an  inmost  or  highest  degree,  or  an  inmost  or 
highest  something,  into  which  the  Divine  of  the  Lord  first  or  most  di- 
reftly  flows,  and  from  which  it  disposes  the  other  interiors  in  him  that 
succeed  in  accordance  with  the  degrees  of  order.  This  inmost  or  high- 
est degree  may  be  called  the  entrance  of  the  Lord  to  the  angel  or  man, 
and  His  veriest  dwelling-place  in  them.  It  is  by  virtue  of  this  inmost 
or  highest  that  a  man  is  a  man,  and  is  distinguished  from  the  animals, 
which  do  not  have  it.  From  this  it  is  that  man,  unlike  the  animals,  is 
capable,  in  respeft  to  all  his  interiors  which  pertain  to  his  mind  and 
disposition,  of  being  raised  up  by  the  Lord  to  Himself,  of  believing  in 
the  Lord,  of  being  moved  by  love  to  the  Lord,  and  thereby  beholding 
Him,  and  of  receiving  intelligence  and  wisdom,  and  speaking  from  rea- 
son. Also  it  is  by  virtue  of  this  that  he  lives  to  eternity.  But  what  is 
arranged  and  provided  by  the  Lord  in  this  inmost  does  not  distinftly 
fall  into  the  perception  of  any  angel,  because  it  is  above  his  thought 
and  transcends  his  wisdom." 

436*  That  in  respe<5l  to  his  interiors  man  is  a  spirit  I 
have  been  permitted  to  learn  from  much  experience,  which,  to 
employ  a  common  saying,  would  fill  volumes  if  I  were  to  de- 
scribe it  all.  I  have  talked  with  spirits  as  a  spirit,  and  I  have 
talked  with  them  as  a  man  in  the  body  ;  and  when  I  talked 
with  them  as  a  spirit  they  knew  no  otherwise  than  that  I  my- 
self was  a  spirit  in  a  human  form  as  they  were.  Thus  did  my 
interiors  appear  before  them,  for  when  talking  with  them  as  a 
spirit  my  material  body  was  not  seen. 

437,  That  in  respe6l  to  his  interiors  man  is  a  spirit  can 
be  seen  from  the  fa6l  that  after  his  separation  from  the  body, 
which  takes  place  when  he  dies,  man  goes  on  living  just  as  be- 
fore. That  I  might  be  convinced  of  this  I  have  been  permitted 
to  talk  with  nearly  every  one  I  had  ever  known  in  their  life  in 
the  body  ;  with  some  for  hours,  with  some  for  weeks  and 
months,  and  with  some  for  years,  and  this  chiefly  that  I  might 
be  sure  of  it  and  might  testify  to  it. 

438.  To  this  may  be  added  that  every  man  in  resped  to 
his  spirit,  even  while  he  is  living  in  the  body,  is  in  sojne  society 
with  spirits,  although  he  does  not  know  it ;   if  a  good  man  he 


EVERY    MAN    A   SPIRIT.  27 1 

is  by  means  of  spirits  in  some  angelic  society ;  if  an  evil  man 
in  some  infernal  society ;  and  after  death  he  comes  into  that 
society.  This  has  been  often  told  and  shown  to  those  who  after 
death  have  come  among  spirits.  Man,  to  be  sure,  does  not 
appear  in  that  society  as  a  spirit  while  he  is  living  in  the  world, 
for  the  reason  that  he  then  thinks  naturally  ;  but  when  one  is 
thinking  abstra6lly  from  the  body,  because  he  is  then  in  the 
spirit,  he  sometimes  appears  in  his  society ;  and  when  seen  he 
is  easily  distinguished  from  the  spirits  there,  for  he  goes  about 
meditating  and  in  silence,  not  looking  at  others,  and  apparently 
not  seeing  them  ;  and  as  soon  as  any  spirit  speaks  to  him  he 
vanishes. 

4.39.  To  make  clear  that  man  in  respedl  to  his  interiors  is 
a  spirit  I  will  relate  from  experience  what  happens  when  man  is 
withdrawn  from  the  body,  and  what  it  is  to  be  carried  away  by 
the  spirit  to  another  place. 

440.  First,  as  to  withdrawal  from  the  body,  it  happens 
thus.  Man  is  brought  into  a  certain  state  that  is  midway  be- 
tween sleeping  and  waking,  and  when  in  that  state  he  seems  to 
himself  to  be  wide  awake  ;  all  the  senses  are  as  perfe6lly  awake 
as  in  the  completest  bodily  wakefulness,  not  only  the  sight  and 
the  hearing,  but  what  is  wonderful,  the  sense  of  touch  also, 
which  is  then  more  exquisite  than  is  ever  possible  when  the 
body  is  awake.  In  this  state  spirits  and  angels  have  been  seen 
to  the  very  life,  and  have  been  heard,  and  what  is  wonderful 
have  been  touched,  with  almost  nothing  of  the  body  interven- 
ing. This  is  the  state  that  is  called  being  withdrawn  from  the 
body,  and  not  knowing  whether  one  is  in  the  body  or  out  of 
it.  I  have  been  admitted  into  this  state  only  three  or  four 
times,  that  I  might  learn  what  it  is,  and  might  know  that  spirits 
and  angels  enjoy  every  sense,  and  that  man  does  also  in  respe6l 
to  his  spirit  when  he  is  withdrawn  from  the  body. 

441.  As  to  being  carried  away  by  the  spirit  to  another 
place,  I  have  been  shown  by  living  experience  what  it  is,  and 
how  it  is  done,  but  only  two  or  three  times.  I  will  relate  a 
single  instance.  Walking  through  the  streets  of  a  city  and 
through  fields,  talking  at  the  same  time  with  spirits,  I  seemed 
to  myself  to  be  fully  awake,  and  in  possession  of  my  usual  sight. 
Thus  I  walked  on  knowing  what  I  was  doing,  and  all  the  while 
with  clear  vision,  seeing  groves,  rivers,  palaces,  houses,  men, 
and  other  objedls.  But  after  walking  thus  for  some  hours,  sud- 
denly I  saw  with  my  bodily  eyes,  and  noted  that  I  was  in 
another  place.     Being  greatly  astonished  I  perceived  that  I  had 


272  ■  HEAVEN   AND    HELL. 

been  in  the  same  state  as  those  were  who  were  said  to  have 
been  led  away  by  the  spirit  into  another  place.  For  in  this 
state  the  distance,  even  though  it  be  many  miles,  and  the  time, 
though  it  be  many  hours  or  days,  are  not  thought  of;  neither 
is  there  any  feeling  of  fatigue ;  and  one  is  led  unerringly 
through  ways  of  which  he  is  ignorant,  even  to  the  destined 
place. 

442.  But  these  two  states  of  man,  which  are  his  states 
when  he  is  in  his  interiors,  or  what  is  the  same,  when  he  is  in 
the  spirit,  are  anomalous  ;  but  as  they  are  states  known  about 
in  the  church,  they  were  exhibited  to  me  only  that  I  might 
know  what  they  are.  But  it  has  been  granted  to  me  now  for 
many  years  to  speak  with  spirits  and  to  be  with  them  as  one 
of  them,  even  in  full  wakefulness  of  the  body. 

4.4.3.  That  in  respeci  to  his  interiors  man  is  a  spirit  there 
are  further  evidences  in  what  has  been  said  and  shown  above 
(n.  31 1-3 1 7),  where  it  is  explained  that  heaven  and  hell  are 
from  the  human  race. 

444.  That  man  is  a  spirit  in  respect  to  his  interiors  means 
in  respe6l  to  the  things  pertaining  to  his  thought  and  will,  for 
these  are  the  interiors  themselves  that  make  man  to  be  man, 
and  such  a  man  as  he  is  in  respect  to  these  interiors. 


XLVI. 

The   Resuscitation    of   Man  from  the  Dead  and  his 

ENTRANCE   INTO    EtERNAL    LiFE. 

445«  When  the  body  is  no  longer  able  to  perform  the 
bodily  functions  in  the  natural  world  that  correspond  to  the 
spirit's  thoughts  and  affedions,  which  the  spirit  has  from  the 
spiritual  world,  man  is  said  to  die.  This  takes  place  when 
the  respiration  of  the  lungs  and  the  beatings  of  the  heart  cease. 
But  the  man  does  not  die  ;  he  is  merely  separated  from  the 
bodily  part  that  was  of  use  to  him  in  the  world,  while  the  man 
himself  continues  to  live.  It  is  said  that  the  man  himself  con- 
tinues to  live  since  man  is  not  a  man  because  of  his  body  but 
because  of  his  spirit,  for  it  is  the  spirit  that  thinks  in  man,  and 
thought  with  affection  is  what  constitutes  man.     Evidently,  then, 


RESUSCITATION    Or    MAX    FROM    THE    DEAD.  273 

the  death  of  man  is  merely  his  passing  from  one  world  into  an- 
other. And  this  is  why  in  the  Word  in  its  internal  sense 
"death"  signifies  resurredion  and  continuation  of  life.' 

446.  There  is  an  inmost  communication  of  the  spirit  with 
the  breathing  and  with  the  beating  of  tlie  heart,  the  spirit's 
thought  communicating  with  the  breathing,  and  its  affed^ion  of 
love  with  the  heart  ;''  consequently  when  these  two  motions 
cease  in  the  body  there  is  at  once  a  separation.  These  two 
motions,  the  respiration  of  the  lungs  and  the  beating  of  the 
heart,  are  the  very  bond  on  the  sundering  of  which  the  spirit  is 
left  to  itself,  and  the  body  being  then  deprived  of  the  life  of  its 
spirit  grows  cold  and  begins  to  decay.  This  inmost  communi- 
cation of  the  spirit  of  man  is  with  the  respiration  and  with  the 
heart,  because  on  these  all  vital  motions  depend,  not  only  in 
general  but  in  every  particular." 

447.  After  the  separation  the  spirit  of  man  continues  in 
the  body  for  a  short  time,  but  only  until  the  heart's  action  has 
wholly  ceased,  which  happens  variously  in  accord  with  the 
diseased  condition  that  causes  death,  with  some  the  motion  of 
the  heart  continuing  for  some  time,  with  others  not  so  long. 
As  soon  as  this  motion  ceases  the  man  is  resuscitated  ;  but  this 
is  done  by  the  Lord  alone.  Resuscitation  means  the  drawing 
forth  of  the  spirit  from  the  body,  and  its  introdudlion  into  the 
spiritual  world  ;  this  is  commonly  called  the  resurrection.  The 
spirit  is  not  separated  from  the  body  until  the  motion  of  the 
heart  has  ceased,  for  the  reason  that  the  heart  corresponds  to 
the  affection  of  love,  which  is  the  very  life  of  man,  for  it  is  from 
love  that  every  one  has  vital  heat  ;^   consequently  as  long  as 


'  In  the  Word  "death"  signifies  resurredion,  for  when  man  dies 
his  life  still  goes  on  (n.  3498,  3505,  4618,  4621,  6036,  6221 ). 

'^  The  heart  corresponds  to  the  will,  thus  to  the  affe(!^tion  which  be- 
longs to  the  love,  while  the  respiration  of  the  lungs  corresponds  to  the 
understanding,  thus  to  the  thought  (n.  38SS). 

F"rom  this  the  "heart"  in  the  Word  signifies  the  will  and  love  (n. 
7542,  9050,  10336). 

The  "soul"  signifies  iniderstanding,  faith,  and  truth;  therefore 
"from  the  soul  and  from  the  heart"  signifies  what  is  from  the  under- 
standing, faith,  and  truth,  and  what  is  from  the  will,  love,  and  good  (n. 
2930.  9"5o). 

The  correspondence  of  the  heart  and  lungs  with  the  Greatest  Man, 
or  heaven  (n.  3883-3895). 

^  The  beating  of  the  heart  and  the  respiration  of  the  lungs  reign  in 
the  body  throughout,  and  flow  mutually  into  every  part  (n.  3887,  ^889, 
3890). 

"*  Love  is  the  being  {esse)  of  the  life  of  man  (n.  5002). 


274  HEAVEN    AND    HELL. 

this  conjun<5tion  continues  correspondence  continues,  and  there- 
by the  life  of  the  spirit  in  the  body. 

4.4.8*  How  this  resuscitation  is  effected  has  both  been  told 
to  me  and  shown  to  me  in  living  experience.  The  a6lual  ex- 
perience was  granted  to  me  that  I  might  have  a  complete 
knowledge  of  the  process. 

449*  The  senses  of  my  body  were  brought  into  a  state  of 
insensibility,  nearly  the  same  as  the  state  of  the  dying ;  but 
with  the  interior  life  and  thought  remaining  unimpaired,  which 
enabled  me  to  perceive  and  retain  in  the  memory  the  things 
that  happened  to  me,  and  that  happen  to  those  that  are  resus- 
citated from  the  dead.  I  perceived  that  the  respiration  of  the 
body  was  almost  wholly  taken  away ;  but  the  interior  respiration 
of  the  spirit  went  on  in  conne6lion  with  a  slight  and  tacit 
respiration  of  the  body.  Then  at  first  a  communication  of  the 
pulse  of  the  heart  with  the  celestial  kingdom  was  established, 
because  that  kingdom  corresponds  to  the  heart  in  man.'  An- 
gels from  that  kingdom  were  seen,  some  at  a  distance,  and  two 
sitting  near  my  head.  Thus  all  my  own  affection  was  taken 
away  although  thought  and  perception  continued.  [2.]  I  was  in 
this  state  for  some  hours.  Then  the  spirits  that  were  around 
me  withdrew,  thinking  that  I  was  dead ;  and  an  aromatic  odor 
like  that  of  an  embalmed  body  was  perceived,  for  when  the 
celestial  angels  are  present  every  thing  pertaining  to  the  corpse 
is  perceived  as  aromatic,  and  when  spirits  perceive  this  they 
cannot  approach ;  and  in  this  way  evil  spirits  are  kept  away 
from  man's  spirit  when  he  is  being  introduced  into  eternal  life. 
The  angels  seated  at  my  head  were  silent,  merely  sharing  their 
thoughts  with  mine ;  and  when  their  thoughts  are  received  the 
angels  know  that  the  spirit  of  man  is  in  a  state  in  which  it  can 
be  drawn  forth  from  the  body.  This  sharing  of  their  thoughts 
was  effefted  by  looking  into  my  face,  for  in  this  way  in  heaven 
thoughts  are  shared.  [3.]  As  my  thought  and  perception  con- 
tinued, that  I  might  know  and  remember  how  resuscitation  is  ef- 
fected, I  perceived  that  the  angels  first  tried  to  ascertain  what  my 
thought  was,  whether  it  was  like  the  thought  of  those  who  are 


Love  is  spiritual  heat,  and  therefore  the  very  vital  itself  of  man  (n. 
1589,  2146,  3338,  4906,  70S  I -7086,  9954,  10740). 
AfTeftion  is  a  continuation  of  love  (n.  3938). 

'  The  heart  corresponds  to  the  Lord's  celestial  kingdom,  the  lungs 
to  His  spiritual  kingdom  (n.  3635,  3886,  3887). 


RESUSCITATION   OF   MAX    FROM    THE    DEAD.  275 

dying,  wliich  is  usually  about  eternal  life ;  also  that  they  wished 
to  keep  my  mind  in  that  thoui^ht.  Afterwards  I  was  told  that 
the  spirit  of  man  is  held  in  its  last  thought  when  the  body  ex- 
pires, until  it  returns  to  the  thoughts  that  are  from  its  general  or 
ruling  affedlion  in  the  world.  Especially  was  I  permitted  to 
see  and  feel  that  there  was  a  pulling  and  drawing  forth,  as  it 
were,  of  the  interiors  of  my  mind,  thus  of  my  spirit,  from 
the  body ;  and  I  was  told  that  this  is  from  the  Lord,  and  that 
the  resurrection  is  thus  effecled. 

450.  The  celestial  angels  who  are  with  the .  one  that  is 
resuscitated  do  not  withdraw  from  him,  because  they  love  every 
one  ;  but  when  the  spirit  comes  into  such  a  state  that  he  can 
no  longer  be  affiliated  with  celestial  angels,  he  longs  to  get 
away  from  them ;  and  then  angels  from  the  Lord's  spiritual 
kingdom  come  to  him,  through  whom  he  receives  the  gift  of 
light ;  for  before  this  he  saw  nothing,  but  merely  had  an  ability 
to  think.  I  was  shown  how  this  is  done.  The  angels  appeared 
to  roll  off,  as  it  were,  a  coat  from  the  left  eye  towards  the 
bridge  of  the  nose,  that  the  eye  might  be  opened  and  be  en- 
abled to  see.  This  is  only  an  appearance,  but  to  the  spirit  it 
seemed  to  be  really  done.  When  the  coat  thus  seems  to  have 
been  rolled  off  there  is  a  slight  sense  of  light,  but  very  dim, 
like  what  is  seen  through  the  eyelids  on  first  awakening  from 
sleep.  To  me  this  dim  light  took  on  a  heavenly  hue,  but  I  was 
told  afterwards  that  the  color  varies.  Then  something  is  felt  to 
be  gently  rolled  off  from  the  face,  and  when  this  is  done  spirit- 
ual thought  is  awakened.  This  rolling  off  from  the  face  is  also 
an  appearance,  which  represents  the  spirit's  passing  from  natural 
thought  into  spiritual  thought.  The  angels  are  extremely  care- 
ful that  only  such  ideas  as  savor  of  love  shall  reach  the  one 
resuscitated.  They  now  tell  him  that  he  is  a  spirit.  When  he 
has  come  into  the  enjoyment  of  light  the  spiritual  angels  render 
to  the  new  spirit  every  service  he  can  possibly  desire  in  that 
state ;  and  teach  him  about  the  things  of  the  other  life  so  far  as 
he  can  comprehend  them.  But  if  he  has  no  wish  to  be  taught 
the  spirit  longs  to  get  away  from  the  company  of  the  angels. 
Nevertheless,  the  angels  do  not  withdraw  from  him,  but  he 
separates  himself  from  them  ;  for  the  angels  love  every  one,  and 
desire  nothing  so  much  as  to  render  service,  to  teach,  and  to 
lead  into  heaven  ;  this  constitutes  their  highest  delight.  When 
the  spirit  has  thus  withdrawn  he  is  received  by  good  spirits, 
and  as  long  as  he  continues  in  their  company  every  thing  pos- 
sible is  done  for  him.     But   if  he  has  lived  such  a  Hfe  in  the 


276  HEAVEN    AND    HELL. 

world  as  would  prevent  his  enjoying  the  company  of  the  good 
he  longs  to  get  away  from  the  good,  and  this  experience  is  re- 
peated until  he  comes  into  association  with  such  as  are  in  entire 
harmony  with  his  life  in  the  world  ;  and  wjth  such  he  finds  his 
own  life,  and  what  is  surprising,  he  then  leads  a  life  like  that 
which  he  led  in  the  world. 

4.^l,  This  opening  state  of  man's  life  after  death  lasts  only 
a  few  days.  How  he  is  afterwards  led  from  one  state  to  another, 
and  finally  either  into  heaven  or  into  hell,  will  be  told  in  what 
follows.  This,  too,  I  have  been  permitted  to  learn  by  much 
experience. 

452.  I  have  talked  with  some  on  the  third  day  after  their 
decease,  when  the  process  described  above  (n.  449,  450)  had 
been  completed,  especially  with  three  whom  I  had  known  in  the 
world,  to  whom  I  mentioned  that  arrangements  were  now  being 
made  for  burying  their  bodies  ;  I  said,  for  burying  them  ;  on 
hearing  which  they  were  smitten  with  a  kind  of  surprise,  say- 
ing that  they  were  alive,  and  that  the  thing  that  had  served 
them  in  the  world  was  what  was  being  buried.  Afterwards  they 
wondered  greatly  that  they  had  not  believed  in  such  a  life  after 
death  while  they  lived  in  the  body,  and  especially  that  scarcely 
any  within  the  church  so  believed.  Those  that  have  not  believed 
in  the  world  in  any  life  of  the  soul  after  the  life  of  the  body  are 
greatly  ashamed  when  they  find  themselves  to  be  alive.  But 
those  that  ha\'e  confirmed  themselves  in  that  disbelief  seek 
affiliation  with  their  like,  and  are  separated  from  those  that  have 
faith.  Such  are  for  the  most  part  attached  to  some  infernal 
society,  because  they  have  also  denied  the  Divine  and  have  de- 
spised the  truths  of  the  church  ;  for  so  far  as  any  one  confirms 
himself  against  the  eternal  life  of  his  soul ,  he  confirms  himself 
also  against  whatever  pertains  to  heaven  and  the  church. 


XLVII. 

Man  AFTER  Death  is  in  a  complete  Human  Form. 

453*  ^^  ^^^s  already  been  shown  in  several  previous  chap- 
ters that  the  form  of  the  spirit  of  man  is  the  human  form,  that 
is,  that  the  spirit  is  a  man  even  in  form,  especially  where  it  is 
shown  that  every  angel  has  a  complete  human  form  (n.  73-77); 


MAN    AFTER    DEATH    IN    A    HUMAN    FORM.  277 

that  in  respe<5l  to  his  interiors  every  man  is  a  spirit  (n.  432-444); 
and  that  the  angels  in  heaven  are  from  the  human  race  (n. 
311-317).  [2.]  This  can  be  seen  still  more  clearly  from  the 
fa(5l  that  it  is  by  virtue  of  his  spirit,  and  not  by  virtue  of  his 
body  that  man  is  a  man  ;  and  that  the  bodily  form  is  added  to 
the  spirit  in  accordance  with  the  spirit's  form,  and  not  the 
reverse,  for  it  is  in  accordance  with  its  own  form  that  the  spirit 
is  clothed  with  a  body.  Consequently  the  spirit  of  man  a6ls 
into  every  part  of  the  body,  even  the  minutest,  insomuch  that 
if  any  part  is  not  a6luated  by  the  spirit,  or  the  spirit  is  not 
a6tive  in  it,  it  does  not  live.  Any  one  can  see  that  this  is  true 
from  this  fa6l  alone,  that  thought  and  will  a6luate  all  things  and 
each  thing  of  the  body  with  such  entire  command  that  every 
thing  concurs,  and  any  thing  that  does  not  concur  is  not  a  part 
of  the  body,  but  is  cast  out  as  something  without  life  ;  and 
thought  and  will  belong,  not  to  the  body,  but  to  the  spirit  of 
man.  [3.]  A  spirit  that  has  been  loosed  from  the  body,  or  the 
spirit  in  another  man,  is  not  visible  in  the  human  form  to  man, 
because  the  body's  organ  of  sight,  or  its  eye,  so  far  as  it  sees 
in  the  world,  is  a  material  organ,  and  what  is  material  can  see 
only  what  is  material,  while  what  is  spiritual  sees  what  is  spirit- 
ual. When,  therefore,  the  material  part  of  the  eye  becomes 
darkened  and  is  deprived  of  its  co-operation  with  the  spiritual, 
the  eye  sees  spirits  in  their  own  form,  which  is  the  human  form, 
not  only  the  spirits  that  are  in  the  spiritual  world,  but  also 
the  spirit  of  another  man  while  it  is  yet  in  its  body. 

4.54*  The  form  of  the  spirit  is  the  human  form  because 
man  is  created  in  respeft  to  his  spirit  in  the  form  of  heaven, 
for  all  things  of  heaven  and  of  the  order  of  heaven  are  brought 
together  in  the  things  that  constitute  the  mind  of  man  ;'  and 
from  this  comes  his  capacity  to  receive  intelligence  and  wisdom. 
Whether  you  say  the  capacity  to  receive  intelligence  and  wis- 
dom or  the  capacity  to  receive  heaven  it  is  the  same  thing,  as 
can  be  seen  from  what  has  been  shown  about  the  light  and 
heat  of  heaven  (n.  126-140);   the  form  of  heaven  (n.  200-212); 


'  Man  is  the  beiii^  into  vviiom  are  brought  togetlier  all  things  of 
Divine  order,  and  by  creation  he  is  Divine  order  in  form  (n.  3628, 
4219,  4222,  4223,  4523,  4524,  51 14,  6013,  6057,  6605,  6626,  9706,  10156, 
10472). 

So  far  as  a  man  lives  in  accordance  with  Divine  order  he  is  seen  in 
the  other  life  as  a  man,  complete  and  beautiful  (n.  4839,  6605,  6626). 


2-jS  HEAVEN    AND    HELL. 

the  wisdom  of  angels  (n.  265-275)  ;  and  in  the  chapter  that  the 
form  of  heaven  as  a  whole  and  in  part  refle6ls  a  single  man  (n. 
59-77)  ;  ^nd  this  by  virtue  of  the  Divine  Human  of  the  Lord, 
which  is  the  source  of  heaven  and  its  form  (n.  78-86). 

455*  That  which  has  now  been  said  can  be  understood  by 
the  rational  man,  for  he  can  see  it  from  the  conne<5lion  of 
causes  and  from  truths  in  their  order ;  but  it  is  not  understood 
by  a  man  who  is  not  rational,  and  for  several  reasons,  the  chief 
of  which  is  that  he  has  no  desire  to  understand  it  because  it  is 
opposed  to  the  false  ideas  that  he  has  made  his  truths  ;  and  he 
that  is  unwilling  to  understand  for  this  reason  has  closed  the 
way  to  heaven  for  his  rational  faculty,  although  that  way  is  still 
open  whenever  the  will's  resistance  ceases  (see  above,  n.  424). 
That  man  is  able  to  understand  truths  and  be  rational  whenever 
he  so  wishes  has  been  made  clear  to  me  by  much  experience. 
Evil  spirits  that  have  become  irrational  in  the  world  by  reje6ling 
the  Divine  and  the  truths  of  the  church,  and  confirming  them- 
selves against  them,  have  frequently  been  turned  by  Divine 
power  towards  those  who  were  in  the  light  of  truth,  and  they 
then  comprehended  all  things  as  the  angels  did,  and  acknow- 
ledged them  to  be  true,  and  that  they  comprehended  them 
all.  But  the  moment  these  spirits  had  relapsed  into  themselves, 
and  had  turned  back  to  the  love  of  their  will,  they  had  no  com- 
prehension of  truths  and  affirmed  the  opposite.  [2.]  I  have 
also  heard  certain  dwellers  in  hell  saying  that  they  knew  and 
perceived  that  which  they  did  to  be  evil  and  that  which  they 
thought  to  be  false ;  but  that  they  were  unable  to  resist  the 
delight  of  their  love,  that  is,  their  will,  and  that  it  is  their  will  that 
compels  their  thoughts  to  see  evil  as  good  and  falsity  as  truth. 
Evidently,  then,  those  that  are  in  falsity  from  evil  have  the 
ability  to  understand  and  be  rational,  but  have  no  wish  to  ;  and 
they  have  no  wish  to  for  the  reason  that  they  have  loved 
falsities  more  than  truths,  because  these  agree  with  the  evils  in 
which  they  are.  To  love  and  to  will  is  the  same  thing,  for 
what  a  man  wills  he  loves,  and  what  he  loves  he  wills.  [3.] 
Because  the  state  of  men  is  such  that  they  are  able  to  under- 
stand truths  if  they  wish  to,  I  have  been  permitted  to  confirm 
spiritual  truths,  which  are  truths  of  heaven  and  the  church, 
even  by  reasonings,  and  this  in  order  that  the  falsities  by  which 
the  rational  mind  in  many  has  been  closed  up  may  be  dispersed 
by  reasonings,  and  thus  the  eye  may  perhaps  in  some  degree 
be  opened  ;  for  to  confirm  spiritual  goods  by  reasonings  is  per- 


MAN    AFTER    DEATH    IN    A    HUMAN    FORM.  279 

mitted  to  all  that  are  in  truths.  Who  could  ever  understand 
the  Word  from  the  sense  of  its  letter,  unless  he  saw  from  an 
enlightened  reason  the  truths  it  contains  ?  Is  not  this  the 
source  of  so  many  heresies  from  the  same  Word?' 

4.56.  That  the  spirit  of  man,  when  it  has  been  loosed  from 
the  body,  is  still  a  man  and  in  a  like  form,  has  been  proved  to 
me  by  the  daily  experience  of  many  years  ;  for  I  have  seen 
such  and  have  listened  to  them  a  thousand  times,  and  have 
talked  with  them  about  this  facl,  that  men  in  the  world  do  not 
believe  them  to  be  men,  and  tiiat  those  that  do  believe  this  are 
regarded  by  the  learned  as  simple.  Spirits  are  grieved  at  heart 
that  such  ignorance  still  continues  in  the  world,  and  above  all 
within  the  church.  [2.1  But  this  belief  they  said  had  eman- 
ated chiefly  from  the  learned,  who  had  thought  about  the  soul 
from  ideas  derived  from  bodily  sense ;  and  from  such  ideas  the 
only  conception  they  could  form  of  the  soul  was  as  being  mere 
thought ;  and  when  this  is  regarded  apart  from  any  subje6l  as 
its  containant  and  source  it  is  merely  a  fleeting  breath  of  pure 
ether  that  must  needs  be  dissipated  when  the  body  dies.  But 
as  the  church  believes  from  the  Word  in  the  immortality  of  the 
soul  they  are  compelled  to  ascribe  to  it  something  vital,  such 
as  pertains  to  thought,  but  they  deny  to  it  any  thing  of  sense, 
such  as  man  possesses,  until  it  has  again  been  joined  to  the 
body.  On  this  opinion  the  doctrine  in  regard  to  the  resurrec- 
tion is  based,  with  the  belief  that  the  soul  and  body  will  be 
joined  again  at  the  time  of  the  final  judgment.  For  this  reason 
when  any  one  thinks  about  the  soul  in  accordance  with  his 
dodlrine  and  these  conje6tures,  he  has  no  conception  that  it  is  a 
spirit,  and  in  a  human  form.  And  still  further,  scarcely  any  one 
at  this  day  knows  what  the  spiritual  is,  and  still  less  that  spirit- 
ual beings,  as  all  spirits  and  angels  are,  have  any  human  form. 
[3.]    Consequently,  nearly  all  that  go  from  this  world  are  greatly 


'  The  truths  of  dodlrine  of  the  church  derived  from  the  Word  must 
be  the  starting-point,  and  these  must  first  bt-  acknowledged,  and  after- 
wards it  is  permissible  to  consult  knowledges  (n.  6047). 

Thus  it  is  permissible  for  those  that  are  in  an  affirmative  state  to- 
wards the  truths  of  faith  to  confirm  them  rationally  by  knowledges, 
but  it  is  not  permissible  for  those  who  are  in  a  negative  state  (n.  2568, 
2588,  4760,  6047). 

It  is  in  accordance  with  Divine  order  to  enter  rationally  from  spirit- 
ual truths  into  knowledges,  which  are  natural  truths,  but  not  to  enter 
from  the  latter  into  the  former,  because  spiritual  inilux  into  natural 
things  is  possible,  but  not  natural  or  physical  influx  into  spiritual  things 
(n.  3219,  51 19,  5259,  5427,  5428,  5478,  6322,  9109,  9110). 


28o  HEAVEN    AND    HELL. 

surprised  to  find  that  they  are  ahve,  and  are  just  as  much  men 
as  before,  that  they  see,  hear,  and  speak,  and  that  their  body 
enjoys  the  sense  of  touch  as  before,  with  no  difference  whatever 
(see  above,  n.  74).  And  when  they  cease  to  be  astonished  at 
themselves  they  are  astonished  that  the  church  should  know- 
nothing  about  this  state  of  men  after  death,  and  nothing  about 
heaven  or  hell,  when  in  fact  all  that  have  ever  lived  in  the  world 
are  in  the  other  life  and  live  as  men.  And  as  they  wondered 
also  why  this  had  not  been  disclosed  to  man  by  visions,  being 
an  essential  of  the  faith  of  the  church,  they  were  told  from 
heaven  that  although  this  might  have  been  done,  since  nothing 
is  easier  when  it  is  the  Lord's  good  pleasure,  yet  those  that 
have  confirmed  themselves  in  the  opposite  falsities  would  not 
believe  even  if  they  themselves  should  behold  it ;  also  that  there 
is  danger  in  confirming  any  thing  by  visions  when  men  are  in 
falsities,  for  they  would  first  believe  and  afterwards  deny,  and 
thus  would  profane  the  truth  itself  since  to  believe  and  after- 
wards deny  is  to  profane ;  and  those  who  profane  truths  are 
cast  down  into  the  lowest  and  most  grievous  of  all  the  hells.' 
I4.]   This  danger  is  what  is  meant  by  the  Lord's  words : 

"  He  hath  blinded  their  eyes,  and  hardened  their  hearts  lest  they 
should  see  with  their  eyes,  and  understand  with  their  heart,  aad 
should  turn  and  I  should  heal  them"  {John  xii.  40). 


'  Profanation  is  the  mixing  of  good  and  evil  and  of  truth  and  falsity 
in  man  (n.  6348). 

Only  those  can  profane  truth  and  good,  or  the  holy  things  of  the 
Word  and  the  church,  who  first  acknowledge  them,  and  still  more  who 
live  according  to  them,  and  who  afterwards  recede  from  the  belief  and 
rejedl  it,  andlive  for  themselves  and  the  world  (n.  593,  ioo8,  loio,  1059, 
3398,  3399,  3898,  4289,  4601,  10284,  10287). 

If  man  after  repentance  of  heart  relapses  to  former  evils  he  pro- 
fanes, and  his  latter  state  is  then  worse  than  his  former  (n.  8394). 

Those  that  have  not  acknowledged  holy  things,  still  less  those  that 
have  no  knowledge  of  them,  cannot  profane  them  (n.  1008,  loio,  1059, 
9188,  10284). 

The  heathen  who  are  out  of  the  church  and  do  not  have  the  Word 
cannot  profane  it  (n.  1327,  1328,  2051,  2284). 

On  this  account  interior  truths  were  not  disclosed  to  the  Jews,  for  if 
they  had  been  disclosed  and  acknowledged  that  people  would  have 
profaned  them  (n.  3398,  4289,  6963). 

The  lot  of  profaners  in  the  other  life  is  the  worst  of  all,  because  not 
only  the  good  and  truth  they  have  acknowledged,  but  also  their  evil 
and  falsity  remain,  and  as  these  cling  together,  the  life  is  rent  asunder 
(n.  571.  S'^^s,  6348).  _         _  ,    .       ,      .      J 

Consequently  most  careful  provision  is  made  by  the  Lord  to  prevent 
profanation  (n.  2426,  10287). 


MAX    AFTER    DEATH    IX    A    HUMAN    FORM.  28 1 

And  that  those  that  are  in  falsities  would   not  believe  [even  if 
visions  were  given]  is  meant  by  these  words  : 

Abraham  said  to  the  rich  man  in  hell,  "They  have  Moses  and  the 
Prophets,  let  them  hear  them.  But  he  said,  Nay,  father  Abraham, 
but  if  one  came  to  them  from  the  dead  they  would  be  converted. 
But  Abraham  said  to  him.  If  they  hear  not  Moses  and  the 
Prophets,  neither  will  they  believe  though  one  should  rise  from 
the  dead"  {Luke  xvi.  29-31). 

457*  When  the  spirit  of  man  first  enters  the  world  of 
spirits,  which  takes  place  shortly  after  his  resuscitation,  as  de- 
scribed above,  his  face  and  his  tone  of  voice  resemble  those  he 
had  in  the  world,  because  he  is  then  in  the  state  of  his  exter- 
iors, and  his  interiors  are  as  yet  uncovered.  This  is  man's  first 
state  after  death.  But  subsequently  his  face  is  changed,  and  be- 
comes entirely  different,  resembling  his  ruling  affe<5lion  or  ruling 
love,  in  conformity  with  which  die  interiors  of  his  mind  had 
been  while  he  was  in  the  world  and  his  spirit  while  it  was  in  the 
body.  For  the  face  of  a  man's  spirit  differs  greatly  from  the 
face  of  his  body.  The  face  of  his  body  is  froin  his  parents,  but 
the  face  of  his  spirit  is  from  his  affe<5tion,  and  is  an  image  of  it. 
When  the  life  of  the  spirit  in  the  body  is  ended,  and  its  exteriors 
are  set  aside  and  its  interiors  disclosed,  it  comes  into  this  affec- 
tion. This  is  man's  second  state.  I  have  seen  some  that  have 
recently  arrived  from  the  world,  and  have  recognized  them  from 
their  face  and  speech  ;  but  seeing  them  afterwards  I  did  not 
recognize  them.  Those  that  had  been  in  good  affedions  ap- 
peared with  beautiful  faces ;  but  those  that  had  been  in  evil 
affeclions  with  misshapen  faces ;  for  man's  spirit,  viewed  in  itself, 
is  nothing  but  his  affe(5lion  ;  and  the  face  is  its  outward  form. 
Another  reason  why  faces  are  changed  is  that  in  the  other  life 
no  one  is  permitted  to  counterfeit  affedions  that  are  not  his 
own,  and  thus  assume  looks  that  are  contrary  to  his  love.  All 
in  the  other  life  are  brought  into  such  a  state  as  to  speak  as 
they  think,  and  to  manifest  in  their  looks  and  gestures  the  in- 
clinations of  their  will.  And  because  of  this  the  faces  of  all 
become  forms  and  images  of  their  affe6lions ;  and  in  conse- 
quence all  that  have  known  each  other  in  the  world  know  each 
other  in  the  world  of  spirits,  but  not  in  heaven  nor  in  hell  (as 
has  been  said  above,  n.  427).' 

'  The  face  is  so  formed   as  to   correspond  with  the  interiors  (n. 
4791-4805,  5695). 

The  correspondence  of  the  face  and  its  expressions  with  the  affec- 


2S2  HEAVEN   AND    HELL. 

438*  The  faces  of  hypocrites  are  changed  more  slowly  than 
those  of  others,  because  by  pra6lice  they  had  formed  a  habit  of 
so  managing  their  interiors  as  to  imitate  good  affections ;  conse- 
quently for  a  long  time  they  appear  not  unbeautiful.  But  as 
that  which  they  had  assumed  is  gradually  put  off,  and  the 
interiors  of  the  mind  are  brought  into  accord  with  the  form  of 
their  afifeftions,  they  become  after  awhile  more  misshapen  than 
others.  Hypocrites  are  such  as  have  been  accustomed  to  talk 
like  angels,  but  interiorly  have  acknowledged  nature  alone  and 
not  the  Divine,  and  have  therefore  denied  what  pertains  to 
heaven  and  the  church. 

459*  It  is  a  matter  of  importance  to  know  that  every  one's 
human  form  after  death  is  the  more  beautiful  in  proportion  as 
he  has  more  interiorly  loved  Divine  truths  and  lived  according 
to  them  ;  for  every  one's  interiors  are  both  opened  and  formed 
in  accordance  with  his  love  and  life ;  therefore  the  more  interior 
the  afife6lion  is  the  more  like  heaven  it  is,  and  in  consequence 
the  more  beautiful  the  face  is.  This  is  why  the  angels  in  the 
inmost  heaven  are  the  most  beautiful,  for  they  are  forms  of 
celestial  love.  But  those  that  have  loved  Divine  truths  more 
exteriorly,  and  thus  have  lived  in  accordance  with  them  in  a 
more  external  way,  are  less  beautiful ;  for  exterior  affections 
only  shine  forth  from  their  faces  ;  and  through  these  no  interior 
heavenly  love  shines,  consequently  nothing  of  the  form  of 
heaven  as  it  is  in  itself  There  is  seen  in  the  faces  of  such 
something  comparatively  obscure,  not  vivified  by  any  thing  of 
interior  life  shining  through  it.  In  a  word,  all  perfedtion  in- 
creases toward  interiors  and  decreases  toward  exteriors,  and  as 
perfection  increases  and  decreases  so  does  beauty.  I  have  seen 
angelic  faces  of  the  third  heaven  of  such  radiance  that  no 
painter  with  all  his  art  could  possibly  give  any  such  light  to  his 
colors  as  to  equal  a  thousandth  part  of  the  brightness  and  life 
that  shone  forth  from  their  countenances.  But  the  faces  of  the 
angels  of  the  lowest  heaven  may  in  some  measure  be  equalled. 


lions  of  the  mind  (n.  1558,  2988,  29S9,  3631,  4796,  4797,  4800,  5165,  5168, 
5695,  9306). 

With  the  angels  of  heaven  the  face  makes  one  with  the  interiors 
that  belong  to  the  mind  (n.  4796-4799,  5695.  8250). 

Therefore  in  the  Word  the  face  signifies  the  interiors  that  belong  to 
the  mind,  that  is,  to  the  affeftion  and  thought  (n.  1999,  2434,  3527,  4066, 
4796,  5102,  9306,  9546). ,        , 

In  what  manner  the  influx  from  the  brain  into  the  face  has  been 
changed  in  process  of  time,  and  with  it  the  face  itself  as  regards  its 
correspondence  with  the  interiors  (n.  4326,  S250). 


WHAT    MAN    IS   AFTER    DEATH.  283 

460.  In  conclusion  I  will  mention  a  certain  arcanum  hither- 
to unknown,  namely,  that  every  good  and  truth  that  goes  forth 
from  the  Lord  and  makes  heaven  is  in  the  human  form  ;  and 
this  not  only  as  a  whole  and  in  what  is  greatest,  but  also  in 
every  part  and  what  is  least ;  also  that  this  form  affe6ls  every 
one  who  receives  good  and  truth  from  the  Lord,  and  causes 
every  one  who  is  in  heaven  to  be  in  the  human  form  in  accord- 
ance with  his  reception  of  good  and  truth.  It  is  in  consequence 
of  this  that  heaven  is  like  itself  in  general  and  in  particular, 
and  that  the  human  form  is  the  form  of  the  whole,  of  every 
society,  and  of  every  angel  (as  has  been  shown  in  the  four 
chapters  from  n.  59  to  86);  to  which  let  it  be  added  that  it  is 
the  form  of  every  thought  derived  from  heavenly  love  with  the 
angels.  No  man,  however,  can  easily  comprehend  this  truth  ; 
but  it  is  clearly  comprehended  by  the  angels,  because  they  are 
in  the  light  of  heaven. 


XLVIII. 

After  Death  man  is  possessed  of  every  Sense,  and 
OF  all  the  Memory,  Thought,  and  Affection, 
that  he  had  in  the  World,  leaving  nothing 
behind  except  his  earthly  Body. 

461.  It  has  been  proved  to  me  by  manifold  experience 
that  when  man  passes  from  the  natural  world  into  the  spiritual, 
as  he  does  when  he  dies,  he  carries  with  him  all  his  possessions, 
that  is,  everything  that  belongs  to  him  as  a  man,  except  his 
earthly  body.  For  when  man  enters  the  spiritual  world  or  the 
life  after  death,  he  is  in  a  body  as  he  was  in  the  world,  with  no 
apparent  difference,  since  he  neither  sees  nor  feels  any  difference- 
But  his  body  is  then  spiritual,  and  thus  separated  or  purified 
from  all  that  is  earthy  ;  and  when  what  is  spiritual  touches  or 
sees  what  is  spiritual,  it  is  just  the  same  as  when  what  is  natural 
touches  or  sees  what  is  natural.  So  when  a  man  has  become  a 
spirit  he  does  not  know  that  he  has  died,  but  belie\es  that  he  is 
in  the  same  body  that  he  had  in  the  world.  [2.1  Moreover,  a 
man's  spirit  enjoys  every  sense,  both  outer  and  inner,  that  he 
enjoyed  in  the  world  ;  he  sees  as  before,  he  hears  and  speaks 
as   before,  smells   and    tastes,  and  when   touched,  he  feels   the 


284  '  HEAVEN    AND    HELL. 

touch  as  before ;  he  also  longs,  desires,  craves,  thinks,  refledls, 
is  stirred,  loves,  wills,  as  before ;  and  one  who  takes  delight  in 
studies,  reads  and  writes  as  before.  In  a  word,  when  a  man 
passes  from  one  life  into  the  other,  or  from  one  world  into  the 
other,  it  is  like  passing  from  one  place  into  another,  carrying 
with  him  all  things  that  he  had  possessed  in  himself  as  a  man ; 
so  that  by  death,  which  is  only  the  death  of  the  earthly  body, 
man  cannot  be  said  to  have  lost  any  thing  really  his  own.  [3.1 
Furthermore,  he  carries  with  him  his  natural  memory,  retaining 
every  thing  that  he  has  heard,  seen,  read,  learned,  or  thought, 
in  the  world  from  earliest  infancy  even  to  the  end  of  life  ;  al- 
though the  natural  obje6ls  that  are  contained  in  the  memory, 
since  they  cannot  be  reproduced  in  the  spiritual  world,  are  qui- 
escent, just  as  they  are  when  one  is  not  thinking  of  them. 
Nevertheless,  they  are  reproduced  when  the  Lord  so  wills.  But 
more  will  be  said  presently  about  this  memory  and  its  state 
after  death.  A  sensual  man  hnds  it  impossible  to  believe  that 
such  is  the  state  of  man  after  death,  because  he  cannot  com- 
prehend it  ;  for  a  sensual  man  must  needs  think  naturally  even 
about  spiritual  things ;  therefore,  any  thing  that  does  not  appeal 
to  his  senses,  that  is,  that  he  does  not  see  with  his  bodily  eyes 
and  touch  with  his  hands  (as  is  said  of  Thomas,  yohn  xx.  25, 
27,  29)  he  denies  the  existence  of.  (What  the  sensual  man  is 
may  be  seen  above,  n.  267  and  notes.) 

462[rt].  And  yet  there  is  a  great  difference  between  man's 
life  in  the  spiritual  world  and  his  life  in  the  natural  world,  in 
regard  both  to  his  outer  senses  and  their  affe6lions  and  his 
inner  senses  and  their  affe6lions.  Those  that  are  in  heaven 
have  more  exquisite  senses,  that  is,  a  keener  sight  and  hearing, 
and  also  think  more  wisely,  than  when  they  were  in  the  world ; 
for  they  see  in  the  light  of  heaven,  which  surpasses  by  many 
degrees  the  light  of  the  world  (see  above,  n.  1 26) ;  and  they 
hear  by  means  of  a  spiritual  atmosphere,  which  likewise  sur- 
passes by  many  degrees  the  earthly  atmosphere  (n.  235).  This 
difference  in  respefi:  to  the  outward  senses  is  like  the  difference 
between  clear  sunshine  and  dark  cloudiness  in  the  world,  or 
between  noonday  light  and  evening  shade.  For  the  light  of 
heaven,  since  it  is  Divine  truth,  enables  the  eyes  of  angels  to 
perceive  and  distinguish  most  minute  things.  [2.]  Moreover, 
their  outer  sight  corresponds  to  their  inner  sight  or  understand- 
ing; for  with  angels  one  sight  so  flows  into  the  other  as  to  adl 
as  one  with  it ;  and  this  gives  them  their  great  keenness  of 
vision.     In  like  manner,  their  hearing  corresponds  to  their  per- 


WHAT    MAN    IS   AITER    DEATH.  285. 

ception,  which  pertains  both  to  the  understanding  and  to  the 
will,  and  in  consequence  they  perceive  in  the  tone  and  words 
of  one  speaking  the  most  minute  things  of  his  afife6lion  and 
thought  ;  in  the  tone  what  pertains  to  his  affe<5lion,  and  in  the 
words  what  pertains  to  his  thought  (see  above,  n.  234-245). 
But  the  rest  of  the  senses  with  the  angels  are  less  exquisite 
than  the  senses  of  seeing  and  hearing,  for  the  reason  that  seeing 
and  hearing  serve  their  intelligence  and  wisdom,  and  the  rest 
do  not ;  and  if  the  other  senses  were  equally  exquisite  they 
would  detra6l  from  the  light  and  joy  of  their  wisdom,  and 
would  let  in  the  delight  of  pleasures  pertaining  to  various  ap- 
petites and  to  the  body  ;  and  so  far  as  these  prevail  they  obscure 
and  weaken  the  understanding.  This  is  seen  in  the  world,where 
men  become  gross  and  stupid  in  regard  to  spiritual  truths  so 
far  as  they  indulge  the  sense  of  taste  and  yield  to  the  allure- 
ments of  the  sense  of  touch.  [3.1  From  what  has  already 
been  said  and  shown  in  the  chapter  on  the  wisdom  of  the  angels 
of  heaven  (n.  265-275),  it  can  be  seen  that  the  inner  senses 
also  of  the  angels  of  heaven,  which  pertain  to  their  thought  and 
affe6lion,  are  more  exquisite  and  perfect  than  the  senses  they 
had  in  the  world.  As  regards  the  state  of  those  that  are  in 
hell  as  compared  with  the  state  of  those  in  the  world  there  is 
also  a  great  difference,  for  as  great  as  is  the  perfection  and  ex- 
cellence of  the  outer  and  inner  senses  of  the  angels  in  heaven, 
with  those  who  are  in  hell  the  imperfection  is  equally  great. 
But  the  state  of  these  will  be  treated  of  hereafter. 

462[fr],  That  when  a  man  leaves  the  world  he  takes  with 
him  all  his  memory  has  been  shown  to  me  in  many  ways,  and 
many  of  the  things  I  have  seen  and  heard  are  worthy  of  men- 
tion, some  of  which  I  will  relate  in  order.  There  were  some 
who  denied  their  crimes  and  villanies  which  they  had  perpe- 
trated in  the  world  ;  and  in  consequence,  that  they  might  not 
be  believed  innocent,  all  their  deeds  were  disclosed  and  re- 
viewed from  their  memory  in  order,  from  their  earliest  to  their 
latest  years  ;  these  were  chiefly  adulteries  and  whoredoms.  [2.] 
There  were  some  who  had  deceived  others  by  wicked  arts  and 
had  committed  thefts.  The  deceits  and  thefts  of  these  were  also 
enumerated  in  detail,  many  of  which  were  known  to  scarcely 
any  in  the  world  except  themselves.  These  deeds  they  con- 
fessed, because  they  were  plainly  set  forth,  with  every  thought, 
intention,  pleasure,  and  fear  which  occupied  their  minds  at  the 
time.  [3.1  There  were  others  wIkj  had  accepted  bribes,  and 
had  rendered  venal  jutlgmcnts,  who  were  similarly  explored  froni 


286  '  HEAVEN    AND    HELL. 

their  me.nory  and  from  it  every  thing  they  had  done  from  the 
beginning  to  the  end  of  their  office  was  reviewed.  Every  de- 
tail in  regard  to  what  and  how  much  they  had  received,  as  well 
as  the  time,  and  their  state  of  mind  and  intention,  were  brought 
to  their  recollection  and  made  visibly  clear  to  the  number  of 
many  hundreds.  And  what  is  wonderful,  in  some  cases  their 
memorandum-books,  in  which  they  had  recorded  these  things, 
were  opened  and  read  before  them  page  by  page.  [4.1  Others 
■who  had  enticed  maidens  to  shame  were  called  to  a  like  judg- 
ment ;  and  every  detail  of  their  crimes  was  drawn  forth  from 
their  memory  and  reviewed.  The  very  faces  of  the  maidens 
and  women  were  also  exhibited  as  if  present,  with  the  places, 
words,  and  intentions,  and  this  as  suddenly  as  a  view  presented 
to  the  sight,  the  exhibitions  continuing  sometimes  for  hours. 
[5.]  There  was  one  who  had  made  light  of  slandering  others  ; 
and  I  heard  his  slanders  recounted  in  order,  and  his  defamations, 
with  the  very  words,  and  the  persons  about  whom  and  before 
whom  they  were  uttered  ;  all  of  which  were  produced  and  pre- 
sented to  the  very  life,  although  while  he  lived  in  the  world  he 
had  most  carefully  concealed  every  thing.  [6.]  There  was  one 
who  had  deprived  a  relative  of  his  inheritance  under  a  fraudu- 
lent pretext ;  and  he  was  in  like  manner  convi6led  and  judged  ; 
and  what  is  wonderful,  the  letters  and  papers  that  passed  be- 
tween them  were  read  in  my  hearing,  and  it  was  said  that  not 
a  word  was  lacking.  [7.]  The  same  person  shortly  before  his 
death  had  also  secretly  poisoned  his  neighbor.  This  was  dis- 
closed in  this  way.  He  appeared  to  be  digging  a  trench  under 
his  feet,  from  which  a  man  came  forth  as  out  of  a  grave,  and 
cried  out  to  him,  "What  have  you  done  to  me?"  Then  every 
thing  was  revealed,  how  the  murderer  had  talked  with  him  in  a 
friendly  manner,  and  had  held  out  the  cup,  also  what  he  thought 
beforehand,  and  what  happened  afterwards.  When  all  this  had 
been  disclosed  he  was  sentenced  to  hell.  [8.]  In  a  word,  to 
each  evil  spirit  all  his  evils,  villainies,  robberies,  artifices,  and 
deceits,  are  m.ade  clear,  and  are  brought  forth  from  his  very 
memory,  and  his  guilt  is  fully  established  ;  nor  is  there  any 
possible  room  for  denial,  because  all  the  circumstances  are  ex- 
hibited together.  Moreover,  I  have  learned  from  a  man's 
memory,  when  it  was  seen  and  inspedled  by  angels,  what  his 
thoughts  had  been  for  a  month,  one  day  after  another,  and  this 
without  mistake,  the  thoughts  being  recalled  just  as  they  arose 
from  day  to  day.  [9.]  From  these  examples  it  can  be  seen 
that  man  carries  with  him  all  of  his  memory,  and  that  nothing 
can  be   so  carefully  concealed   in  the  world   as   not  to  be  dis- 


WHAT    MAN    IS    AFTER    DEATH.  287 

closed  after  death,  which  is  done  in  the  presence  of  many,  ac- 
cording to  the  Lord's  words  : 

"There  is  nothing  concealed  that  shall  not  be  uncovered,  and  nothing 
secret  that  shall  not  be  known  ;  therefore  what  ye  have  spoken 
in  the  dark  shall  be  heard  in  light,  and  what  ye  have  spoken  in 
the  ear . .  .  shall  be  proclaimed  on  the  housetops"  {Luke  xii.  2,  3). 

463.  In  tlisclosing  his  acts  to  a  man  after  death,  the  an- 
gels to  whom  the  office  of  searching  is  assigned  look  into  his 
face,  and  their  search  extends  through  the  whole  body,  begin- 
ning with  the  hngers  of  each  hand,  and  thus  proceeding  through 
the  whole.  As  I  wondered  at  this  the  reason  was  given,  namely, 
that  as  all  things  of  the  thought  and  will  are  inscribed  on  the 
brain,  for  their  beginnings  are  there,  so  are  they  likewise 
inscribed  on  the  whole  body,  since  all  things  of  thought 
and  will  extend  from  their  beginnings  into  all  things  of  the 
body  and  there  terminate  as  in  their  outmosts ;  and  this  is  why 
the  things  that  are  inscribed  on  the  memory  from  the  will  and 
consequent  thought  are  inscribed  not  only  on  the  brain,  but 
also  upon  the  whole  man,  and  there  exist  in  order  in  accord- 
ance with  the  order  of  the  parts  of  the  body.  It  was  thus 
made  clear  that  man  as  a  whole  is  such  as  he  is  in  his  will  and 
its  thought,  even  to  the  extent  that  an  evil  man  is  his  own  evil, 
and  a  good  man  his  own  good.'  This  shows  what  is  meant  by 
the  book  of  man's  life  spoken  of  in  the  Word,  namely,  that  all 
things  that  he  has  done  and  all  things  that  he  has  thought  are 
inscribed  on  the  whole  man,  and  when  they  are  called  forth 
from  the  memory  they  appear  as  if  read  in  a  book,  and  when 
the  spirit  is  viewed  in  the  light  of  heaven  they  appear  as  in  an 
image.  To  all  this  I  would  add  something  remarkable  in  re- 
gard to  the  continuance  of  the  memory  after  death,  by  which  I 
was  assured  that  not  only  things  in  general  but  the  minutest 
particulars  that  have  entered  the  memory  remain  and  are  never 
obliterated.  I  saw  books  there  containing  writings  as  in  the 
world,  and  was  told  that  they  were  from  the  memory  of  those 
who  wrote,  and  that  there  was  not  a  single  word  lacking  in 
them  that  was  in  a  book  written   by  the  same  person  in  the 


'  A  ^ood  man,  spirit,  or  anjjel,  is  his  own  good  and  bis  own  truth, 
that  is,  he  is  wholly  such  as  his  j^ood  and  truth  are  (n.  10298,  10367). 

This  is  because  <;ot)d  is  what  makes  the  will  and  truth  the  under- 
standing ;  and  the  will  and  iniderstaiiding  make  every  thing  of  life  in 
man,  spirit,  or  angel  ( n.  3332,  3623,  6065). 

It  is  the  same  thing  to  say  that  a  man,  spirit,  or  angel  is  his  own 
love  (n.  6872,  10177,  10284). 


288  •  HEAVEN    AND    HELL. 

world ;  and  thus  all  the  minutest  particulars  might  be  drawn 
from  one's  memory,  even  those  that  he  had  forgotten  in  the 
world.  And  the  reason  was  given,  namely,  that  man  has  an 
external  and  an  internal  memory,  an  external  memory  be- 
longing to  his  natural  man,  and  an  internal  memory  belonging 
to  his  spiritual  man  ;  and  that  every  least  thing  that  a  man  has 
thought,  willed,  spoken,  done,  or  even  heard  and  seen,  is  in- 
scribed on  his  internal  or  spiritual  memory ;'  and  that  what  is 
there  is  never  erased,  since  it  is  also  inscribed  on  the  spirit  itself 
and  on  the  members  of  its  body,  as  has  been  said  above ;  and 
that  the  spirit  is  thus  formed  in  accordance  with  the  thoughts 
and  a6ls  of  its  will.  I  know  that  all  this  sounds  like  a  paradox, 
and  is  difficult  to  believe ;  but  still  it  is  true.  Let  no  one 
believe,  then,  that  there  is  any  thing  that  a  man  has  ever 
thought  in  himself  or  done  in  secret  that  can  be  concealed  after 
death  ;  but  let  him  believe  that  all  things  and  each  single  thing 
are  then  made  as  clear  as  day. 

464*  Although  the  external  or  natural  memory  remains  in 
man  after  death,  the  merely  natural  things  in  it  are  not  repro- 
duced in  the  other  life,  but  only  the  spiritual  things  connedled 
with  the  natural  by  correspondences  ;  but  when  these  are  pres- 
ent to  the  sight  they  appear  in  exa6lly  the  same  form  as  they 
had  in  the  natural  world ;  for  all  things  seen  in  the  heavens 
have  just  the  same  appearance  as  in  the  world,  although  in  their 


*  Man  has  two  memories,  an  outer  and  an  inner,  or  a  natural  and  a 
spiritual  memory  (n.  2469-2494). 

Man  does  not  know  that  he  has  an  inner  memory  (n.  2470,  2471). 

How  far  the  inner  memory  surpasses  the  outer  (n.  2473). 

The  things  contained  in  the  outer  memory  are  in  the  light  of  the 
world,  but  the  things  contained  in  the  inner  are  in  the  light  of  heaven 
(n.  5212). 

It  is  from  the  inner  memory  that  man  is  able  to  think  and  speak  in- 
telledually  and  rationally  (n.  9394). 

All  things  and  each  thing  that  a  man  has  thought,  spoken,  and  done, 
and  that  he  has  seen  and  heard,  are  inscribed  on  the  inner  memory  (n, 

2474,  7398)- 

That  memory  is  the  book  of  his  life  (n.  2474,  9386,  9841,  10505). 

In  the  inner  memory  are  the  truths  that  have  been  made  truths  of 
faith,  and  the  goods  that  have  been  made  goods  of  love  (n.  5212, 
8067), 

Those  things  that  have  become  matters  of  habit  and  have  come  to 
be  things  of  the  life,  and  have  thus  disappeared  from  the  outer  memory, 
are  in  the  inner  memory  (n.  9394,  9723,  9841). 

Spirits  and  angels  speak  from  the  inner  memory,  and  consequently 
have  a  universal  language  (n.  2472,  2476,  2490,  2493). 

The  languages  of  the  world  belong  to  the  outer  memory  (n.  2472, 
2476). 


WHAT    MAN    IS    AI- TER    DKATH.  289 

essence  they  are  not  natural  but  spiritual  (as  may  be  seen  in 
the  chapter  on  Representatives  and  Appearances  in  Heaven,  n. 
170-176).  [2.]  But  the  external  or  natural  memory  in  respe6t 
to  the  things  in  it  that  are  derived  from  the  material,  and  from 
time  and  space,  and  from  other  properties  of  nature,  is  not 
serviceable  to  the  spirit  in  the  way  that  it  was  serviceable  to  it 
in  the  world,  for  whenever  man  thinks  in  the  world  from  his  ex- 
ternal sensual,  and  not  at  the  same  time  from  his  internal  sens- 
ual, he  thinks  naturally  and  not  spiritually  ;  but  in  the  other 
life  when  he  is  a  spirit  in  the  spiritual  world  he  does  not  think 
naturally  but  spiritually,  and  to  think  spiritually  is  to  think  in- 
telle6tually  or  rationally.  For  this  reason  the  external  or  natural 
memory  in  respect  to  its  material  contents  is  then  quiescent, 
and  only  those  things  that  man  has  imbibed  in  the  world  by 
means  of  material  things,  and  has  made  rational,  come  into  use. 
The  material  things  in  the  external  memory  then  become  qui- 
escent because  they  cannot  then  be  brought  forth,  since  spirits 
and  angels  speak  from  those  affections  and  thoughts  that  are 
proper  to  their  minds  ;  and  are  therefore  unable  to  give  expres- 
sion to  any  thing  that  is  not  in  accord  with  their  affections  and 
thoughts,  as  can  be  seen  in  what  is  said  about  the  speech  of  an- 
gels in  heaven  and  their  speech  with  man  (n.  234-257).  [3.1  Be- 
cause of  this  man  after  death  is  rational,  not  in  the  degree  that 
he  was  skilled  in  language  and  science  in  the  world,  but  in  the 
degree  in  which  he  became  rational  by  means  of  these.  I  have 
talked  with  many  who  were  believed  in  the  world  to  be  learned 
because  they  were  acquainted  with  ancient  languages,  such  as 
the  Hebrew,  Greek,  and  Latin,  but  had  not  cultivated  their 
rational  faculty  by  what  is  written  in  those  languages.  Some  of 
them  seemed  just  as  simple  as  those  who  knew  nothing  of 
those  languages,  and  some  of  them  seemed  even  stupid,  and 
yet  they  retained  the  conceit  of  being  wiser  than  others.  [4.] 
I  have  talked  with  some  who  had  believed  in  the  world  that 
man  is  wise  in  the  measure  of  the  contents  of  his  memorv,  and 
who  had  stored  up  many  things  in  their  memory,  speaking  al- 
most solely  from  the  memory,  and  therefore  not  from  themselves 
but  from  others,  and  their  rationality  had  not  been  at  all  [ler- 
fe6led  by  means  of  the  things  in  their  memory.  Some  of  these 
were  stupid  and  some  sottish,  having  no  ability  to  comprehend 
whether  a  truth  is  true  or  not,  and  seizing  upon  all  falsities  that 
are  passed  off  for  truths  by  those  who  called  themselves  learned  ; 
for  from  themselves  they  are  unable  to  see  any  thing,  whether  it 
he  true  or  not,  and  consequently  are   unable  to  see  any  thing 


290  HEAVEN    AND    HELL. 

rationally  when  listening  to  others.  [5.]  I  have  also  talked 
with  some  who  had  written  much  in  the  world  on  scientific 
subje6ls  of  every  kind,  and  had  thereby  acquired  a  world- 
wide reputation  for  learning.  Some  of  these  had  the  ability 
to  reason  about  truths,  whether  they  are  true  or  not ;  and 
some,  when  they  had  turned  to  those  who  were  in  the  light 
of  truth,  had  some  comprehension  that  truths  are  true,  but 
still  had  no  wish  to  comprehend  them,  and  therefore  when 
they  were  in  their  own  falsities,  and  thus  in  themselves,  denied 
them.  Some  had  no  more  wisdom  than  those  without  education. 
Thus  each  differed  from  the  other  according  as  he  had  culti- 
vated his  rational  faculty  by  means  of  the  knowledges  he  had 
written  about  or  collated.  Such  as  were  opposed  to  the  truths 
of  the  church,  and  thought  from  mere  knowledges,  and  had 
confirmed  themselves  thereby  in  falsities,  did  not  cultivate 
their  rational  faculty,  but  cultivated  only  an  ability  to  reason, 
which  in  the  world  is  believed  to  be  rationality.  But  this  abil- 
ity is  wholly  different  from  rationality ;  it  is  an  ability  to  prove 
any  thing  it  pleases,  and  from  preconceived  principles  and  from 
fallacies  to  see  falsities  and  not  truths.  Such  persons  can  never 
be  brought  to  acknowledge  truths,  since  truths  cannot  be  seen 
from  falsities  ;  but  falsities  may  be  seen  from  truths.  [6.]  The 
rational  faculty  of  man  is  like  a  garden  or  shrubbery,  or  like 
fresh  ground  ;  the  memory  is  the  soil,  truths  known  and  know- 
ledges are  the  seeds,  the  light  and  heat  of  heaven  cause  them 
to  grow  ;  and  as  without  light  and  heat  there  is  no  germination, 
so  is  it  with  the  mind  when  the  light  of  heaven,  which  is  Divine 
truth,  and  the  heat  of  heaven,  which  is  Divine  love,  are  not  ad- 
mitted ;  rationality  is  solely  from  these.  It  is  a  great  grief  to 
the  angels  that  learned  men  for  the  most  part  ascribe  all  things 
to  nature,  and  have  thereby  so  closed  up  the  interiors  of  their 
minds  as  to  be  unable  to  see  any  thing  of  truth  from  the  light 
of  truth,  which  is  the  light  of  heaven.  In  consequence  of  this 
such  in  the  other  life  are  deprived  of  their  ability  to  reason, 
and  are  sent  into  desert  places  that  they  may  not  disseminate 
falsities  among  the  simple  good  and  lead  them  astray. 

4.63*  A  certain  spirit  was  indignant  because  he  was  unable 
to  remember  many  things  that  he  knew  in  the  life  of  the  body, 
and  was  grieved  that  he  had  lost  so  enjoyable  a  pleasure ;  but 
he  was  told  that  he  had  lost  nothing  at  all,  that  he  still  knew 
each  and  every  thing  that  he  had  known,  although  in  the  world 
where  he  now  was  no  one  was  permitted  to  call  forth  such 
things  from  the  memory,  and  that  he  ought  to  be  satisfied  that 
he  could  now  think  and  speak  much  better  and  more  perfectly 


WHAT    MAN    IS    AFTER    DEATH.  29I 

than  before,  and  that  his  rational  was  not  now  immersed  as  be- 
fore in  gross,  obscure,  material,  and  corporeal  things,  which  are 
of  no  use  in  the  kingdom  into  which  he  had  now  come ;  also 
that  he  now  possessed  every  thing  conducive  to  the  uses  of 
eternal  life,  and  that  this  is  the  only  way  of  becoming  blessed 
and  happy ;  and  therefore  it  is  the  part  of  ignorance  to  believe 
that  in  this  kingdom  intelligence  perishes  with  the  removal  or 
quiescence  of  the  material  things  in  the  memory  ;  for  the  real 
fa6l  is  that  so  far  as  the  mind  can  be  withdrawn  from  things  of 
sense  pertaining  to  the  external  man  or  the  body,  so  far  it  is 
elevated  to  things  spiritual  and  heavenly. 

466*  What  these  two  memories  are  is  sometimes  presented 
to  view  in  the  other  life  in  forms  not  elsewhere  seen  ;  for  many 
things  that  in  man  take  the  form  of  ideas  are  there  presented 
before  the  sight.  The  external  memory  there  presents  the  ap- 
pearance of  a  callus,  the  internal  the  appearance  of  a  medullary 
substance  like  that  in  the  human  brain  ;  and  from  this  what  they 
are  can  be  known.  With  those  that  have  devoted  themselves 
in  the  life  of  the  body  to  the  cultivation  of  the  memory  alone, 
to  the  negle(5l  of  their  rational  faculty,  the  callosity  appears 
hard  and  streaked  within  as  with  tendons.  With  those  that 
have  filled  the  memory  with  falsities  it  appears  hairy  and  rough, 
because  of  the  confused  mass  of  things  in  it.  With  those  that 
have  cultivated  the  memory  with  the  love  of  self  and  the  world 
as  an  end  it  appears  glued  together  and  ossified.  With  those 
that  have  wished  to  penetrate  into  Divine  arcana  by  means  of 
learning,  especially  of  a  philosophical  kind,  with  an  unwilling- 
ness to  believe  until  convinced  by  such  proofs,  the  memory  ap- 
pears like  a  dark  substance,  of  such  a  nature  as  to  absorb  the 
rays  of  light  and  turn  them  into  darkness.  With  those  that 
have  pra6liced  deceit  and  hypocrisy  it  appears  hard  and  bony 
like  ebony,  which  reflects  the  rays  of  light.  But  with  those  that 
have  been  in  the  good  of  love  and  the  truths  of  faith  there  is 
no  such  callous  appearance,  because  their  inner  memory  trans- 
mits the  rays  of  light  into  the  outer ;  and  in  its  obje(5ls  or  ideas 
as  in  their  basis  or  their  ground,  the  rays  terminate  and  find 
delightful  receptacles  ;  for  the  outer  memory  is  the  outmost  of 
order  in  which,  when  goods  and  truths  are  there,  the  spiritual 
and  heavenly  things  are  gently  terminated  and  find  their  seat. 

467*  Men  that  are  in  love  to  the  Lord  and  charity  toward 
the  neighbor  have  with  them  and  in  them  during  their  life  in 
the  world  angelic  intelligence  and  wisdom,  but  it  is  then  stored 
up  in  the  inmosts  of  the  inner  memory  ;  and  they  are  not  at 
all  conscious  of  it  until  they  put  off  corporeal  things.     Then  the 


292  HEAVEN   AND    HELL. 

natural  memory  is  laid  asleep  and  they  awake  into  their  inner 
memory,  and  then  gradually  into  angelic  memory  itself. 

468.  How  the  rational  faculty  may  be  cultivated  shall  also 
be  told  in  a  few  words.  The  genuine  rational  faculty  consists 
of  truths  and  not  of  falsities ;  whatever  consists  of  falsities  is 
not  rational.  There  are  three  kinds  of  truths,  civil,  moral,  and 
spiritual.  Civil  truths  relate  to  matters  of  judgment  and  of 
government  in  kingdoms,  and  in  general  to  what  is  just  and 
equitable  in  them.  Moral  truths  relate  to  matters  of  individual 
life  in  regard  to  companionships  and  social  relations,  in  general 
to  what  is  honest  and  right,  and  in  particular  to  virtues  of  every 
kind.  But  spiritual  truths  relate  to  matters  of  heaven  and  of 
the  church,  and  in  general  to  the  good  of  love  and  the  truth 
of  faith.  [2.]  In  every  man  there  are  three  degrees  of  life  (see 
above,  n.  267).  The  rational  faculty  is  opened  to  the  first 
degree  by  civil  truths,  to  the  second  degree  by  moral  truths,  and 
to  the  third  degree  by  spiritual  truths.  But  it  must  be  under- 
stood that  the  rational  faculty  that  consists  of  these  truths  is 
not  formed  and  opened  by  man's  knowing  them,  but  by  his  liv- 
ing according  to  them  ;  and  living  according  to  them  means 
loving  them  from  spiritual  affeftion  ;  and  to  love  truths  from 
spiritual  affe6lion  is  to  love  what  is  just  and  equitable  because 
it  is  just  and  equitable,  what  is  honest  and  right  because  it  is 
honest  and  right,  and  what  is  good  and  true  because  it  is  good 
and  true  ;  while  living  according  to  them  and  loving  them  from 
the  bodily  affe6lion  is  loving  them  for  the  sake  of  self  and 
for  the  sake  of  one's  reputation,  honor,  or  gain.  Consequently, 
so  far  as  man  loves  these  truths  from  a  bodily  affe6lion  he  fails 
to  become  rational,  for  he  loves,  not  them,  but  himself;  and  the 
truths  are  made  to  serve  him  as  servants  serve  their  Lord ; 
and  when  truths  become  servants  they  do  not  enter  the  man 
and  open  any  degree  of  his  life,  not  even  the  first,  but  merely 
rest  in  the  memory  as  knowledge  under  a  material  form,  and 
there  conjoin  themselves  with  the  love  of  self,  which  is  a  bodily 
love.  [3.]  All  this  shows  how  man  becomes  rational,  namely, 
that  he  becomes  rational  to  the  third  degree  by  a  spiritual  love 
of  good  and  truth,  which  pertains  to  heaven  and  the  church ; 
he  becomes  rational  to  the  second  degree  by  a  love  of  what 
is  honest  and  right ;  and  to  the  first  degree  by  a  love  of  what 
is  just  and  equitable.  These  two  latter  loves  also  become  spir- 
itual from  a  spiritual  love  of  good  and  truth,  because  that  love 
flows  into  them  and  conjoins  itself  to  them  and  forms  in  their 
as  it  were  its  own  semblance. 


man's  life  not  changed  by  death.  293 

469*  Spirits  and  angels,  the  same  as  men,  have  a  memory, 
whatever  they  hear,  see,  think,  will,  and  do,  remaining  with 
them,  and  thereby  their  rational  faculty  is  continually  cultivated 
even  to  eternity.  Thus  spirits  and  angels,  the  same  as  men,  are 
perfected  in  intelligence  and  wisdom  by  means  of  knowledges 
of  truth  and  good.  That  spirits  and  angels  have  a  memory  I 
have  been  permitted  to  learn  by  much  experience,  having  seen 
every  thing  that  they  have  thought  and  done,  both  in  public 
and  in  private,  called  forth  from  their  memories  when  they  were 
with  other  spirits  ;  and  I  have  seen  those  that  were  in  some 
truth  from  simple  good  imbued  with  knowledges,  and  thereby 
with  intelligence,  and  afterwards  raised  up  into  heaven.  But  it 
must  be  understood  that  such  are  not  imbued  with  knowledges 
and  thereby  with  intelligence  beyond  the  degree  of  afite6tion 
for  good  and  for  truth  that  they  have  attained  to  while  in  the 
world  ;  for  such  and  so  much  of  afifedion  as  any  spirit  or  angel 
had  in  the  world  remains  with  him  ;  and  this  affection  is  after- 
wards perfected  by  being  filled  out,  which  goes  on  to  eternity. 
For  every  thing  is  capable  of  being  filled  out  to  eternity,  since 
it  is  capable  of  infinite  variation,  thus  of  enrichment  by  various 
things,  and  consequently  of  multiplication  and  fructification. 
To  any  thing  good  there  is  no  limit  because  it  is  from  the  In- 
finite. That  spirits  and  angels  are  being  perfe6ted  unceasingly 
in  intelligence  and  wisdom  by  means  of  knowledges  of  truth 
and  good  may  be  seen  above,  in  the  chapters  on  the  wisdom  of 
the  angels  of  heaven  (n.  265-275)  ;  on  the  heathen  or  people 
outside  the  church  in  heaven  (n.  318-328) ;  and  on  little  children 
in  heaven  (n.  329-345)  ;  and  that  this  is  done  to  that  degree  of 
afteclion  for  good  and  for  truth  in  which  they  had  been  in  the 
world,  and  not  beyond  it,  may  be  seen  in  n.  349. 


XI.IX. 

Man  after   Death    is  such    as    his   Life   had  been   in 
THE  World. 

470.  Every  Christian  knows  from  the  Word  that  every 
one's  life  continues  the  same  after  death  ;  for  it  is  there  said  in 
many  passages  that  man  will  be  judged  and  rewarded  according 


294  HEAVEN   AND    HELL. 

to  his  deeds  and  ^orks  ;  and  no  one  who  thinks  from  good  and 
from  real  truth  can  help  seeing  that  he  who  lives  well  goes  to 
heaven  and  that  he  who  lives  wickedly  goes  to  hell.  But  the 
evil  man  is  unwilling  to  believe  that  his  state  after  death  is  ac- 
cording to  his  life  in  the  world  ;  he  thinks  instead,  especially 
when  he  is  sick,  that  heaven  is  granted  to  every  one  out  of 
pure  mercy,  whatever  his  life  may  have  been,  and  that  this  is 
done  in  accord  with  his  faith,  which  he  separates  from  life. 

471.  That  man  will  be  judged  and  rewarded  according  to 
his  deeds  and  works  is  declared  in  many  passages  in  the  Word, 
some  of  which  I  will  here  quote  : 

"The  Son  of  man  shall  come  in  the  glory  of  His  Father  with  His  an- 
gels, and  then  He  will  render  unto  every  one  according  to  his 
works"  (Matt.  xvi.  27). 

"  Blessed  are  the  dead  that  die  in  the  Lord ; yea,  saith  the  Spirit,. 

that  they  may  rest  from  their  labors,  for  their  works  follow  them  " 
(Apoc.  xiv.  13). 

"  I  will  give  to  every  one  .  .  according  to  his  works  "  {Apoc.  ii.  23). 

*'I  saw  the  dead,  small  and  great,  standing  before  God  ;  and  the  books 
were  opened, ....  and  the  dead  were  judged  out  of  the  things  that 
were  written  in  the  books  according  to  their  works.  The  sea 
gave  up  the  dead  that  were  in  it,  and  death  and  hell  gave  up  those 
that  were  in  them,  and  they  were  judged  every  one  according  to 
their  works"  {Apoc.  xx.  12,  13). 

"  Behold  I  come, . .  and  My  reward  is  with  Me,  to  give  to  every  one  ac- 
cording to  his  works"  {Apoc.  xxii.  12). 

"  Every  one  that  heareth  My  words  and  doeth  them  I  will  liken  to  a 
prudent  man  ;  . . .  but  every  one  that  heareth  My  words  and  doeth 
them  not  is  likened  to  a  foolish  man"  {Matt.  vii.  24,  26). 

"Not  every  one  that  saith  unto  Me,  Lord,  Lord,  shall  enter  into  the 
kingdom  of  the  heavens  ;  but  he  that  doeth  the  will  of  My  Father 
who  is  in  the  heavens.  Many  will  say  unio  Me  in  that  day.  Lord, 
Lord,  have  we  not  prophesied  in  Thy  name,  and  through  Thy 
name  cast  out  demons,  and  in  Thy  name  done  many  mighty 
works?  But  then  will  I  confess  to  them,  I  know  you  not ;  depart 
from  Me,  ye  workers  of  iniquity  "  (Matt.  vii.  21-23). 

"Then  shall  ye  begin  to  say.  We  have  eaten  and  drunk  before  Thee; 
Thou  hast  taught  in  our  streets.  But  He  will  say,  I  tell  you  I 
know  .you  not, ....  ye  workers  of  iniquity  "  {Luke  xiii.  25-27). 

"  I  will  recompense  them  according  to  their  work  and  according  to  the 
doing  of  their  hands"  {Jer.  xxv.  14). 

Jehovah,  "whose  eyes  are  open  upon  all  the  ways  of  man,  to  give  to 
every  one  according  to  his  ways  and  according  to  the  fruit  of  his 
works"  {Jer.  xxxii.  ig). 

"  I  will  visit  upon  his  ways  and  recompense  to  him  his  works  "  {Hosea 
iv.  9). 

"Jehovah,  .doeth  with  us  according  to  our  ways  and  according  to  our 
works  "  {Zech.  i.  6). 

In  foretelling  the  last  judgment  the  Lord  recounts  nothing  but 
works,  teaching  that  those  that  have  done  good  works  will  en- 
ter into  eternal  life,  and  those  that  have  done  evil  works  will 
enter  into  damnation,  as  in  Matthew  (xxv.  32-46),  and  in  many 
other  passages  that  treat  of  the  salvation  and  condemnation  of 


man's  life  not  chan(;kd  by  death.  295, 

man.  It  is  clear  that  works  and  deeds  constitute  the  out- 
ward life  of  man,  and  that  the  quality  of  his  inward  life  is  made 
evident  in  them. 

472.  But  by  deeds  and  works,  what  they  are  inwardly  is 
here  meant,  and  not  the  way  they  outwardly  appear ;  for  every 
one  knows  that  every  deed  and  work  goes  forth  from  the  man's 
will  and  thought ;  otherwise  it  would  be  nothing  but  a  move- 
ment like  that  of  an  automaton  or  image.  Consequently,  a 
deed  or  work  \'iewed  in  itself  is  merely  an  effect  that  derives  its 
soul  and  life  from  will  and  thought,  even  to  the  extent  that  it  is 
nothing  but  will  and  thought  in  effe6l,  and  thus  is  will  and 
thought  in  outward  form.  From  this  it  follows  that  a  deed  or 
work  is  the  same  in  quality  as  the  will  and  thought  that  pro- 
duce it.  If  the  thought  and  will  are  good  the  deeds  and  works 
are  good ;  but  if  the  thought  and  will  are  evil  the  deeds  and 
works  are  evil,  although  in  outward  appearance  they  are  the 
same.  A  thousand  men  may  a(5l  in  the  same  way,  that  is,  may 
do  like  deeds,  so  alike  in  outward  form  as  to  be  almost  indis- 
tinguishable, and  yet  each  one  regarded  in  itself  be  different, 
because  from  a  different  will.  [2.]  For  example,  when  one  a<5ls 
honestly  and  justly  with  a  companion,  one  person  may  do  it  for 
the  purpose  of  appearing  to  be  honest  and  just  out  of  regard 
to  himself  and  his  own  honor ;  another  out  of  regard  to  the 
world  and  gain  ;  a  third  out  of  regard  to  reward  and  merit ;  a 
fourth  out  of  regard  to  friendship  ;  a  fifth  from  fear  of  the  law 
and  the  loss  of  reputation  or  employment ;  a  sixth  that  he  may 
draw  some  one  to  his  own  side,  even  when  he  is  in  the  wrong ; 
a  seventh  that  he  may  deceive ;  and  others  from  other  motives. 
In  all  these  instances  although  the  deeds  are  good  in  appear- 
ance, since  it  is  a  good  thing  to  a6l  honestly  and  justly  with  a 
companion,  they  are  nevertheless  evil,  because  they  are  done, 
not  out  of  regard  to  honesty  and  justice  and  for  the  love  of 
these,  but  out  of  regard  to  love  of  self  and  the  world  which  are 
loved ;  and  honesty  and  justice  are  made  to  serve  that  love  as 
servants  serve  a  lord,  whom  the  lord  despises  and  dismisses 
when  they  fail  to  serve  him.  [3.]  In  outward  appearance  those 
a6l  in  the  same  way  who  a6l  honestly  and  justly  with  a  com- 
panion because  they  love  what  is  honest  and  just.  Some  of 
these  a6l  from  the  truth  of  faith  or  from  obedience,  because  the 
Word  so  commands ;  some  from  the  good  of  faith  or  from 
conscience,  because  from  a  religious  motive  ;  some  from  good 
of  charity  towards  the  neighbor  because  his  good  must  be  re- 


296  HEAVEN    AND    HELL. 

garded  ;  some  from  the  good  of  love  to  the  Lord  because  good 
should  be  done  for  the  sake  of  good,  that  is,  what  is  honest 
and  just  should  be  done  for  the  sake  of  honesty  and  justice  ; 
and  this  they  love  because  it  is  from  the  Lord,  and  because  the 
Divine  that  goes  forth  from  the  Lord  is  in  it,  and  consequently 
regarded  in  its  very  essence  it  is  Divine.  The  deeds  or  works 
of  such  are  inwardly  good,  and  therefore  are  outwardly  good 
also ;  for,  as  has  been  said  above,  deeds  or  works  are  exa6lly 
the  same  in  quality  as  the  thought  and  will  from  which  they 
proceed,  and  apart  from  thought  and  will  they  are  not  deeds 
and  works,  but  only  inanimate  movements.  All  this  explains 
what  is  meant  in  the  Word  by  works  and  deeds. 

473.  As  deeds  and  works  are  from  the  will  and  thought, 
so  are  they  from  the  love  and  faith,  consequently  they  are  such 
as  the  love  and  faith  are ;  for  it  is  the  same  thing  whether  you 
say  one's  love  or  his  will,  and  it  is  the  same  thing  whether 
you  say  one's  faith  or  his  established  thought ;  for  that  which 
a  man  loves  he  wills,  and  that  which  a  man  believes  he  thinks ; 
and  when  a  man  loves  what  he  believes  he  also  wills  it  and  as 
far  as  possible  does  it.  Every  one  may  know  that  love  and 
faith  are  within  man's  will  and  thought,  and  not  outside  of  them, 
for  love  is  what  kindles  the  will,  and  the  thought  is  what  it 
enlightens  in  matters  of  faith  ;  therefore  only  those  that  are 
able  to  think  wisely  are  enlightened,  and  in  the  measure  of 
their  enlightenment  they  think  what  is  true  and  will  it,  or  what 
is  the  same,  they  believe  what  is  true  and  love  it.' 

474.  But  it  must  be  understood  that  it  is  the  will  that 
makes  the  man,  while  thought  makes  the  man  only  so  far  as  it 


'  As  all  things  that  exist  according  to  order  in  the  universe  have  re- 
lation to  good  and  truth,  so  in  man  all  things  have  relation  to  will  and 
understanding  (n.  803,  10122). 

For  the  reason  that  the  will  is  a  recipient  of  good  and  the  under- 
standing a  recipient  of  truth  (n.  3332,  3623,  5232,  6065,  6125,  7503,  9300, 

9995 ) • 

It  amounts  to  the  same  whether  you  say  truth  or  faith,  for  faith  be- 
longs to  truth  and  truth  belongs  to  faith ;  and  it  amounts  to  the  same 
whether  you  say  good  or  love,  for  love  belongs  to  good  and  good  be- 
longs to  love  (n.  4353,  4997,  7179,  10122,  10367). 

From  this  it  follows  that  the  understanding  is  a  recipient  of  faith,  and 
the  will  a  recipient  of  love  (n.  7179,  10122,  10367). 

And  since  the  understanding  of  man  is  capable  of  receiving  faith  in 
God,  and  the  will  is  capable  of  receiving  love  to  God,  man  is  capable 
of  being  conjoined  with  God  in  faith  and  love,  and  he  that  is  capable  of 
being  conjoined  with  God  in  love  and  faith  can  never  die  (n.  4525,  6323, 
■9321). 


MANS   LIFE    NOT    CHANGED  BY    DEATH.  297 

goes  forth  from  the  will  ;  and  deeds  and  works  go  forth  from 
both  ;  or  what  is  the  same,  it  is  love  that  makes  the  man,  and 
faith  only  so  far  as  it  goes  forth  from  lo\'e  ;  and  deeds  or  works 
go  forth  from  both.  Consequently,  the  will  or  love  is  the  man 
himself,  for  whatever  goes  forth  belongs  to  that  from  which  it 
goes  forth.  To  go  forth  is  to  be  brought  forth  and  presented 
in  suitable  form  for  being  perceived  and  seen.'  All  this  makes 
clear  what  faith  is  when  separated  from  love,  namely,  that  it 
is  no  faith,  but  mere  knowledge,  which  has  no  spiritual  life  in 
it ;  likewise  what  a  deed  or  work  is  apart  from  love,  namely, 
that  it  is  not  a  deed  or  work  of  life,  but  a  deed  or  work  of 
death,  which  possesses  an  appearance  of  life  from  an  evil  love 
and  a  belief  in  what  is  false.  This  appearance  of  life  is  what  is 
called  spiritual  death. 

4.75.  Again,  it  must  be  understood  that  in  deeds  or  works 
the  whole  man  is  exhibited,  and  that  his  will  and  thought  or 
his  love  and  faith,  which  are  his  interiors,  are  not  complete  un- 
til they  exist  in  deeds  or  works,  which  are  his  exteriors,  for 
these  are  the  outmosts  in  which  the  will  and  thought  terminate, 
and  without  such  terminations  they  are  interminate,  and  have 
as  yet  no  existence,  that  is,  are  not  as  yet  in  the  man.  To 
think  and  to  will  without  doing,  when  there  is  opportunity,  is 
like  a  flame  enclosed  in  a  vessel  which  goes  out  ;  also  like  seed 
cast  upon  the  sand,  which  fails  to  grow,  and  so  j)crishes  with 
its  power  of  germination.     But  to  think  and  will  and  from  that 


'  The  will  of  man  is  the  very  beine:  (<•«<-)  of  his  hfe,  because  it  is  the 
receptacle  of  love  or  j;ood,  and  the  understandinj^  is  the  outgo  (extsurt-) 
of  life  therefrom,  because  it  is  the  receptacle  of  faith  or  truth  (n.  3619, 
5002,  9282). 

Thus  the  life  of  the  will  is  the  chief  life  of  man,  and  the  life  of  the 
understandinjj  is  derived  therefrom  (n.  585,  590,  3619,  7342,  8885,  9282, 
10076,  10109,  lOIIO). 

In  the  same  way  as  light  is  derived  from  fire  or  flame  (u.  6032,  6314). 

I*>()m  tiiis  it  follows  that  man  is  man  by  \  irluc  of  his  will  and  his  un- 
derstanding therefrom  (n.  8911,  9069,  9071,  i(X)76,  10109,  101 10). 

Every  man  is  loved  and  esteemed  by  others  in  accordance  with  the 
good  of  his  will  and  of  his  understanding  therefrom,  for  he  that  wills 
well  and  understands  well  is  loved  and  esteemed  ;  and  he  that  under- 
stands well  and  does  not  will  well  is  set  aside  and  despised  (n.  8911, 
10076). 

After  death  man  continues  to  be  such  as  his  will  is,  and  his  under- 
standing therefrom  (n.  9069,  9071,  9386,  10153). 

Consecjuently  after  death  man  continues  to  be  such  as  his  love  is, 
and  his  faith  therefrom  ;  and  whatever  belongs  to  his  faith  and  not  also 
to  his  love  then  vanishes,  because  it  is  not  in  the  man,  thus  not  of  the 
man  (n.  553,  2364,  10153). 


298  HEAVEN   AND    HELL. 

to  do  is  like  a  flame  that  gives  heat  and  light  all  around,  or 
like  a  seed  in  the  ground  that  grows  up  into  a  tree  or  flower 
and  continues  to  live.  Every  one  can  know  that  willing  and 
not  doing,  when  there  is  opportunity,  is-  n  ot  willing  ;  also  that 
loving  and  not  doing  good,  when  there  is  opportunity,  is  not 
loving,  but  mere  thought  about  willing  and  loving;  and  this  is 
thought  separate,  which  vanishes  or  is  dissipated.  Love  and  will 
constitute  the  soul  itself  of  a  deed  or  work,  and  give  form  to 
its  body  in  the  honest  and  just  things  that  the  man  does.  This 
is  the  sole  source  of  man's  spiritual  body,  or  the  body  of  his 
spirit  ;  that  is,  it  is  formed  solely  out  of  the  things  that  the 
man  does  from  his  love  or  will  (see  above,  n.  463).  In  a  word, 
all  things  of  man  and  his  spirit  are  contained  in  his  deeds  or 
works.' 

476.  All  this  makes  clear  what  the  life  is  that  man  con- 
tinues to  have  after  death,  namely,  that  it  is  his  love  and  his 
faith  therefrom,  not  only  in  potency,  but  also  in  a6t ;  thus  that 
it  is  his  deeds  or  works,  because  in  this  all  things  of  man's 
love  and  faith  are  contained. 

477.  It  is  man's  ruling  love  that  continues  after  death, 
and  this  is  in  no  way  changed  to  eternity.  Everyone  has  many 
loves ;  but  they  are  all  related  to  his  ruling  love,  and  make  one 
with  it  or  together  compose  it.  All  things  of  the  will  that  are 
in  harmony  with  the  ruling  love  are  called  loves,  because  they 
are  loved.  These  loves  are  both  inner  and  outer  ;  some  di- 
re6lly  conne6led  and  some  mediately  ;  some  nearer  and  some 
more  remote ;  all  subservient  in  various  ways.  Taken  together 
they  constitute  a  kingdom,  as  it  were,  such  being  the  order  in 
which  they  are  arranged  in  man,  although  man  knows  nothing 
about  that  arrangement.    And  yet  something  of  it  is  made  man- 


*  Interior  things  flow  in  successively  into  exterior  things,  even  into 
the  extreme  or  outmost,  and  there  they  come  forth  and  have  perma- 
nent existence  (n.  634,  6451,  6465,  9215,  9216). 

They  not  only  flow  in,  hut  in  the  outmost  they  form  the  simultane- 
ous, in  what  order  (n.  5897,  6451.  8603,  10099. 

Thereby  all  interior  things  are  held  together  in  connexion,  and  have 
permanent  existence  (n.  982S). 

Deeds  or  works  are  the  outmosts  which  contain  the  interiors  (n. 
10331). 

Therefore  being  recompensed  and  judged  according  to  deeds  and 
works  is  being  recompensed  and  judged  in  accordance  with  all  things 
of  one's  love  and  faith,  or  of  his  will  and  thought,  because  these  are  the 
interiors  contained  in  deeds  and  works  (n.  3i47>  3934.  6073,  8911,  10331, 
10332). 


man's  Liri:  not  changed  hy  death.  299 

ifest  to  him  in  the  other  hfe,  for  the  spread  of  liis  thou^jht  and 
affection  there  is  in  accord  with  the  order  of  his  loves,  liis 
thought  and  affeclion  extending  into  heavenly  societies  when 
the  ruling  love  is  made  up  of  the  loves  of  heaven,  but  into  in- 
fernal societies  when  it  is  made  up  of  the  loves  of  hell.  That 
all  the  thought  and  afire6lion  of  spirits  and  of  angels  has  e.xten- 
sion  into  societies  may  be  seen  above,  in  the  chapters  on  the 
wisdom  of  the  angels  of  heaven,  and  on  the  form  of  heaven 
which  determines  affiliations  and  communications  there. 

478.  What  has  been  said  thus  far  appeals  only  to  the 
thought  of  the  rational  man.  That  it  may  also  be  presented 
to  the  perception  that  is  derived  from  the  senses,  I  will  add 
some  experiences  by  which  it  may  be  illustrated  and  confirmed. 
First,  Man  after  death  is  his  own  love  or  his  own  will.  Secoyid, 
man  continues  to  eternity  such  as  his  will  or  ruling  love  is. 
Third,  The  man  who  has  celestial  and  spiritual  love  goes  to 
heaven,  while  the  man  who  has  corporeal  and  worldly  love,  and 
no  heavenly  and  spiritual  love,  goes  to  hell.  Fourth,  Unless 
faith  is  from  heavenly  love  it  does  not  endure  in  man.  Fifth, 
Love  in  a6t,  that  is,  the  life  of  man,  is  what  endures. 

479*  (••)  Man  after  death  is  his  own  love  or  his  own  will. 
This  has  been  proved  to  me  by  manifold  experience.  The  en- 
tire heaven  is  divided  into  societies  according  to  differences  of 
good  of  love  ;  and  every  spirit  who  is  taken  up  into  heaven 
and  becomes  an  angel  is  taken  to  the  society  where  his  love  is ; 
and  when  he  arrives  there  he  is,  as  it  were,  at  home,  and  in  the 
house  where  he  was  born  ;  this  the  angel  perceives,  and  is  af- 
filiated wath  those  there  that  are  like  himself.  When  he  goes 
away  to  another  place  he  feels  constantly  a  kind  of  resistance, 
and  a  longing  to  return  to  his  like,  thus  to  his  ruling  love. 
Thus  are  affiliations  brought  about  in  heaven  ;  and  in  the  same 
way  in  hell,  where  they  arc  formed  in  accord  with  loves  that 
are  the  opposites  of  heavenly  loves.  It  has  been  shown  above 
(n.  41-50  and  200-212)  that  both  heaven  and  hell  are  com- 
posed of  societies,  and  that  they  are  all  distinguished  by  differ- 
ences of  love.  [2.1  That  man  after  death  is  his  own  love 
might  also  be  seen  from  the  fa6l  that  whatever  does  not  make 
one  with  his  ruling  love  is  then  separated  and  as  it  were  taken 
away  from  him.  From  one  who  is  good  every  thing  discordant 
or  inharmonious  is  separated  and  as  it  were  taken  away,  and  he 
is  thus  let  into  his  own  love.  It  is  the  same  with  an  evil  si)irit, 
with    the   difference  that    from  the  evil  truths  are  taken  away, 


300  HEAVEN   AND    HELL. 

and  from  the  good  falsities  are  taken  away,  and  this  goes  on 
until  each  becomes  his  own  love.  This  is  effected  when  the 
man-spirit  is  brought  into  the  third  state,  which  will  be  de- 
scribed hereafter.  When  this  has  been  done  he  turns  his  face 
constantly  to  his  own  love,  and  this  he  has  continually  before 
his  eyes,  in  whatever  direc^tion  he  turns  (see  above,  n.  123,  124). 
[3.]  All  spirits,  provided  they  are  kept  in  their  ruling  love,  can 
be  led  at  pleasure,  and  are  incapable  of  resistance,  however 
clearly  they  may  see  what  is  being  done,  and  however  much 
they  may  think  that  they  will  resist.  They  have  often  been 
permitted  to  try  whether  they  could  do  anything  contrary  to 
their  ruling  love,  but  in  vain.  Their  love  is  like  a  bond  or  a 
rope  tied  around  them,  by  which  they  may  be  led  and  from 
which  they  cannot  loose  themselves.  It  is  the  same  with  men 
in  the  world  who  are  also  led  by  their  love,  or  are  led  by 
others  by  means  of  their  love ;  but  this  is  more  the  case  when 
they  have  become  spirits,  because  they  are  not  then  permitted 
to  make  a  display  of  any  other  love,  or  to  counterfeit  what  is 
not  their  own.  [4.]  All  intercourse  in  the  other  life  proves 
that  the  spirit  of  man  is  his  ruling  love.  When  any  one  is  add- 
ing or  speaking  in  accord  with  the  love  of  another,  to  the  same 
extent  is  the  other  plainly  present,with  complete,  joyful,  and  lively 
countenance  ;  but  when  one  is  speaking  or  a6ling  contrary  to 
another's  love,  to  that  extent  the  other's  countenance  begins  to 
be  changed,  to  be  obscured  and  undiscernible,  until  at  length 
he  wholly  disappears  as  if  he  had  not  been  there.  I  have  often 
wondered  how  this  could  be,  for  nothing  of  the  kind  can  occur 
in  the  world  ;  but  I  have  been  told  that  it  is  the  same  with  the 
spirit  in  man,  which  when  it  turns  itself  away  from  another 
ceases  to  be  within  his  view.  [5.]  Another  proof  that  a  spirit 
is  his  ruling  love  is  that  every  spirit  seizes  and  appropriates  all 
things  that  are  in  harmony  with  his  love,  and  rejects  and  re- 
pudiates all  that  are  not.  Every  one's  love  is  like  a  spongy  or 
porous  wood,  which  imbibes  such  fluids  as  promote  its  growth, 
and  repels  others.  It  is  also  like  animals  of  every  kind,  which 
know  their  proper  food  and  seek  the  things  that  agree  with  their 
nature,  and  avoid  what  disagrees  ;  for  every  love  wishes  to  be 
nourished  on  what  belongs  to  it,  evil  love  by  falsities  and  good 
love  by  truths.  I  have  sometimes  been  permitted  to  see  cer- 
tain simple  good  spirits  desiring  to  instruct  the  evil  in  truths 
and  goods  ;  but  when  the  instruction  was  offered  them  they 
fled   far  away,  and  when  they  came  to  their  own  they  seized 


MAN  S    LIFE    NOT  CHANGED    BV    DEATH.  3OI 

with  great  pleasure  upon  the  falsities  that  were  in  agreement 
with  their  love.  I  have  also  seen  good  spirits  talking  together 
about  truths,  and  the  good  who  were  present  listened  eagerly 
to  the  conversation,  but  the  evil  who  were  present  paid  no 
attention  to  it,  as  if  they  heard  nothing.  In  the  world  of  spirits 
ways  are  seen,  some  leading  to  heaven,  some  to  hell,  and  each 
to  some  particular  society.  Good  spirits  go  only  in  the  ways 
that  lead  to  heaven,  and  to  the  society  there  that  is  in  the 
good  of  their  love  ;  and  do  not  see  the  ways  that  lead  else- 
where ;  while  evil  spirits  go  only  in  the  ways  that  lead  to  hell, 
and  to  the  society  there  that  is  in  the  evil  of  their  love  ;  and 
do  not  see  the  ways  that  lead  elsewhere  ;  or  if  they  see  them 
have  no  wish  to  enter  them.  In  the  spiritual  world  these  ways 
are  real  appearances,  which  correspond  to  truths  or  falsities  ; 
and  this  is  why  ways  have  this  signification  in  the  Word.'  By 
this  evidence  from  experience  what  has  previously  been 
affirmed  on  the  ground  of  reason  is  made  more  certain,  namely, 
that  every  man  after  death  is  his  own  love  and  his  own  will. 
It  is  said  one's  own  will  because  one's  will  is  his  love. 

480.  (ii.)  Ma7i  after  death  contmiies  to  eternity  such  as  his 
will  or  ruliyig  love  is. — This,  too,  has  been  confirmed  by  abund- 
ant experience.  I  have  been  permitted  to  talk  with  some  who 
lived  two  thousand  years  ago,  and  whose  lives  as  described  in 
history  I  had  known  about ;  and  I  found  that  they  continued 
to  be  just  the  .same  as  they  were  described,  that  is,  in  respe<5t 
to  the  love  out  of  which  and  according  to  which  their  lives 
were  formed.  There  were  others  known  to  history,  that  had 
lived  seventeen  centuries  ago,  others  that  had  lived  four  cen- 
turies ago,  and  three,  and  so  on,  with  whom  I  was  })crmitted  to 
talk  ;  and  I  found  that  the  same  affe<5lion  still  ruled  in  them, 
with  no  f)ther  difference  than  that  the  delights  of  their  love 
were  turned  into  corresponding  spiritual  delights.  The  angels 
declare  that  the  life  of  the  ruling  love  is  never  changed  in  any 
one  even  to  eter.iity,  since  every  one  is  his  love  ;  consequently 


'  A  "way,"  a  "path,"  a  "road,"  a  "street,"  and  a  "broad  street," 
signify  truths  leading  to  good,  or  falsities  leading  to  evil  (n.  627,  2333, 
10422). 

"To  sweep  [or  prepare]  a  way"  means  to  prepare  for  the  reception 
of  truths  (n.  3142). 

"To  make  known  a  way"  means,  in  respedl  to  the  Lord,  to  instrutt 
in  truths  that  lead  to  good  (n.  10565). 


302  HEAVEN    AND    HELL. 

to  change  that  love  in  a  spirit  is  to  take  away  or  extinguish  his 
Hfe;  and  for  the  reason  that  man  after  death  is  no  longer  capable 
of  being  reformed  by  instruction,  as  in  the  world,  because  the  out- 
most plane,  which  consists  of  natural  knowledges  and  affections, 
is  then  quiescent  and  not  being  spiritual  cannot  be  opened  (see 
above,  n.  464)  ;  and  upon  that  plane  the  interiors  pertaining  to 
the  mind  and  disposition  rest  as  a  house  rests  on  its  founda- 
tion ;  and  on  this  account  such  as  the  life  of  one's  love  had 
been  in  the  world  such  he  continues  to  be  to  eternity.  The 
angels  are  greatly  surprised  that  men  do  not  know  that  every 
one  is  such  as  his  ruling  love  is,  and  that  many  believe  that 
they  may  be  saved  by  mercy  apart  from  means,  or  by  faith 
alone,  whatever  their  life  may  be  ;  also  that  they  do  not  know 
that  Divine  mercy  works  by  means,  and  that  it  consists  in 
man's  being  led  by  the  Lord,  both  in  the  world  and  afterwards 
to  eternity,  and  that  those  who  do  not  live  in  evils  are  led  by 
Divine  mercy ;  and  finally  that  faith  is  affedlion  for  truth  going 
forth  from  heavenly  love,  which  is  from  the  Lord. 

4.81*  (iii.)  The  man.  whose  love  is  heavenly  and  spiritual 
^oes  to  heaven  ;  and  the  man  whose  love  is  corporeal  and  worldly 
apart  from  any  heavenly  and  spiritual  love  goes  to  hell. — This 
has  been  made  evident  to  me  from  all  whom  I  have  seen  taken 
up  into  heaven  or  cast  into  hell.  The  life  of  those  taken  up  into 
heaven  had  been  derived  from  a  heavenly  and  spiritual  love, 
while  the  life  of  those  cast  into  hell  had  been  derived  from  a 
corporeal  and  worldly  love.  Heavenly  love  consists  in  loving 
what  is  good,  honest,  and  just,  because  it  is  good,  honest,  and 
just,  and  in  doing  this  from  love  ;  and  those  that  have  this  love 
have  a  life  of  goodness,  honesty,  and  justice,  which  is  the  heav- 
enly Hfe.  Those  that  love  what  is  good,  honest,  and  just,  for 
its  own  sake,  and  who  do  this  or  live  it,  love  the  Lord  above 
all  things,  because  this  is  from  Him  ;  they  also  love  the  neigh- 
bor, because  this  is  the  neighbor  who  is  to  be  loved.'  But  cor- 
poreal love  is  loving  what  is  good,  honest,  and  just,  not  for  its 
own  sake  but  for  the  sake  of  self,  because  reputation,  honor, 
and  gain  can  thus  be  acquired.  Such,  in  what  is  good,  honest, 
and  just,  do  not  look  to  the  neighbor,  but  to  self  and  the  world. 


'  In  the  highest  sense,  the  Lord  is  the  neighbor,  because  He  ought 
to  be  loved  above  all  things ;  but  loving  the  Lord  is  loving  what  is  from 
Him,  because  He  Himself  is  in  every  thing  that  is  from  Him,  thus  it  is 
loving  what  is  good  and  true  (n.  2425,  3419,  6706,  6711,  6819,  6823,  8123). 

Loving  what  is  good  and  true  which  is  from  the  Lord  is  living  in  ac- 


MAN  S    LIFE   NOT    CHANGED    BV    DEATH.  303 

and  find  delight  in  fraud ;  and  the  goodness,  lionesty,  and  just- 
ice that  spring  forth  from  fraud  are  evil,  dishonesty,  and  injust- 
ice, and  these  are  what  are  loved  by  such  in  their  practice  of 
goodness,  honesty,  and  justice.  [2.]  As  the  life  of  every  one  is 
determined  by  these  different  kinds  of  love,  as  soon  as  men 
after  death  enter  the  world  of  spirits  they  are  examined  to  dis- 
cover their  quality,  and  are  joined  to  those  that  are  in  a  like  love  ; 
those  that  are  in  hea\'enly  love  to  those  that  are  in  heaven, 
and  those  that  are  in  corporeal  love  to  those  that  are  in  hell  ; 
and  after  they  have  passed  through  the  first  and  second  state 
they  are  so  separated  as  to  no  longer  see  or  know  each  other  ; 
for  each  one  becomes  his  own  love,  both  in  respe6l  to  his  in- 
teriors pertaining  to  his  mind,  and  in  respect  to  his  exteriors 
pertaining  to  his  face,  body,  and  speech  ;  for  each  one  becomes 
an  image  of  his  own  love,  even  in  outward  form.  Those  that 
are  corporeal  loves  appear  gross,  dusky,  black,  and  misshapen  ; 
while  those  that  are  heavenly  loves  appear  fresh,  bright,  fair, 
and  beautiful.  Also  in  their  minds  and  thoughts  they  are 
wholly  unlike,  those  that  are  heavenly  loves  being  intelligent 
and  wise,  while  those  that  are  corporeal  loves  are  stupid  and 
seemingly  foolish.  [3.]  When  it  is  granted  to  behold  the  in- 
teriors and  exteriors  of  thought  and  affe6lion  of  those  that  are 
in  heavenly  love,  their  interiors  appear  like  light,  and  some 
like  a  flamy  light,  while  their  exteriors  appear  in  various  beautiful 
colors  like  rainbows.  But  the  interiors  of  those  that  are  in  cor- 
poreal love  appear  like  something  black,  because  they  are 
closed  up ;  and  the  interiors  of  some  who  are  such  as  have 
cherished  interiorly  a  malignant  deceit  appear  like  a  dusky  fire. 
Their  exteriors  appear  of  a  dirty  color,  and  disagreeable  to  the 

cordance  with  good  and  truth,  and  this  is  loving  the  Lord  (n.  10143, 
10153,  103 10,  10336,  1057.S,  10645). 

Every  man  and  every  society,  also  one's  country  and  the  church,  and 
in  the  most  general  sense  the  Lord's  kingdom,  are  the  neighbor,  and  do- 
ing good  to  these  from  a  love  of  good  in  accord  with  their  state  is  loving 
the  neiglibor  ;  that  is,  their  good  that  should  be  consulted  is  the  neigh- 
bor (n.' 6818-6824,  S123). 

Moral  good  also,  wiiich  is  honesty,  and  civil  good,  which  is  justice, 
are  the  neighbor;  and  to  aCt  honestly  and  justly  from  the  love  of  hon- 
esty and  justice  is  loving  the  neighbor  (n.  2915,  4730,  8120-8123). 

Thus  charity  towards  the  neighbor  extends  to  all  things  of  the  life  of 
man,  and  loving  the  neighbor  is  doing  what  is  good  and  just,  and  acting 
honestly  from  the  heart,  in  every  function  and  in  every  work  (n.  2417, 
8121,  8124). 

The  dodrine  in  the  Ancient  Church  was  the  doctrine  of  charity,  and 
their  wisdom  was  from  that  (n.  2385,  2417,  3419,  3420,  4844,  6628). 


304  .  HEAVEN   AND    HELL. 

sight.  (The  interiors  and  exteriors  of  the  mind  and  disposi- 
tion are  made  visible  in  the  spiritual  world  whenever  the  Lord 
pleases.)  [4.1  Those  that  are  in  corporeal  love  see  nothing  in 
the  light  of  heaven  ;  to  them  the  light  of  heaven  is  thick  dark- 
ness; but  the  light  of  hell,  which  is  like  light  from  burning  coals, 
is  to  them  as  clear  light.  Moreover,  in  the  light  of  heaven 
their  inward  sight  is  so  darkened  that  they  become  insane  ; 
consequently  they  shun  that  light  and  hide  themselves  in  dens 
and  caverns,  more  or  less  deeply  in  accord  with  the  falsities  in 
them  derived  from  their  evils.  On  the  other  hand  those  who 
are  in  heavenly  love,  the  more  interiorly  and  deeply  they  enter 
into  the  light  of  heaven,  see  all  things  more  clearly,  and  all 
things  appear  more  beautiful  to  them,  and  they  perceive  truths 
more  intelligently  and  wisely.  [5.]  Again,  it  is  impossible  for 
those  who  are  in  corporeal  love  to  live  at  all  in  the  heat  of 
heaven,  for  the  heat  of  heaven  is  heavenly  love;  but  they  can 
live  in  the  heat  of  hell,  which  is  the  love  of  raging  against  those 
that  do  not  favor  them.  The  delights  of  that  love  are  con- 
tempt of  others,  enmity,  hatred,  and  revenge ;  and  when  they  are 
in  these  delights  they  are  in  their  life,  and  have  no  idea  what 
it  is  to  do  good  to  others  from  good  itself  and  for  the  sake  of 
good  itself,  knowing  only  what  it  is  to  do  good  from  evil  and 
for  the  sake  of  evil.  [6.]  Those  who  are  in  corporeal  love  are 
unable  to  breathe  in  heaven.  When  any  evil  spirit  is  brought 
into  heaven  he  draws  his  breath  like  one  struggling  in  a  con- 
test ;  while  those  that  are  in  heavenly  love  have  a  freer  respira- 
tion and  a  fuller  life  the  more  interiorly  they  are  in  heaven. 
All  this  shows  that  heaven  with  man  is  heavenly  and  spiritual 
love,  because  on  that  love  all  things  of  heaven  are  inscribed  ; 
also  that  hell  in  man  is  corporeal  and  worldly  love  apart  from 
heavenly  and  spiritual  love,  because  on  that  love  all  things  of 
hell  are  inscribed.  Evidently,  then,  he  whose  love  is  heavenly 
and  spiritual  enters  heaven,  and  he  whose  love  is  corporeal  and 
worldly  apart  from  heavenly  and  spiritual  love  enters  hell. 

4.S2*  (iv.)  The  only  faith  that  eyidiircs  is  the  faith  derived 
from  heavenly  love. — This  has  been  made  clear  to  me  by  so 
much  experience  that  if  everything  I  have  seen  and  heard  re- 
pe6ling  it  were  colle6led,  it  would  fill  a  volume.  This  I  can 
testify,  that  those  who  are  in  corporeal  and  worldly  love  apart 
from  heavenly  and  spiritual  love  have  no  faith  whatever,  and  are 
incapable  of  having  any  ;  they  have  nothing  but  knowledge,  or 
a   mere  persuasion  that  a  thing  is  true  because  it  serves  their 


MAN  S    LIFE   NOT   CHANGED    BY    DEATH.  305 

love.  Some  of  those  who  claimed  that  they  had  faith  were 
brought  to  those  who  had  faith,  and  when  they  communicated 
with  them  they  found  that  they  had  no  faith  at  all  ;  and  after- 
wards they  confessed  that  merely  believing  what  is  true  and 
believing-  the  Word  is  not  faith,  but  that  faith  is  loving  truth 
from  heavenly  love,  and  willing  and  doing  it  from  interior  affec- 
tion. Moreover,  they  were  shown  that  their  persuasion  which 
they  called  faith  was  merely  like  the  light  of  winter,  in  which 
light,  because  it  has  no  heat  in  it,  all  things  on  the  earth  are 
bound  up  in  frost,  become  torpid,  and  lie  buried  under  the 
snow.  As  soon,  therefore,  as  the  light  of  persuasive  faith  in 
them  is  touched  by  the  rays  of  the  light  of  heaven  it  is  not 
only  extinguished  but  is  turned  into  a  dense  darkness,  in  which 
no  one  can  see  himself;  and  at  the  same  time  their  interiors  are 
so  obscured  that  they  can  understand  nothing  at  all,  and  at 
length  become  insane  from  falsities.  Consequently  with  such, 
all  the  truths  that  they  have  learned  from  the  Word  and  from 
the  do6trine  of  the  church,  and  have  called  the  truths  of  their 
faith,  are  taken  away  ;  and  they  imbibe  in  their  place  every 
falsity  that  is  in  agreement  with  the  evil  of  their  life.  For  they 
are  all  let  down  into  their  loves  and  into  the  falsities  agreeing 
with  them ;  and  they  then  hate  and  abhor  and  therefore  reje6l 
truths,  because  they  are  repugnant  to  the  falsities  of  evil  in 
which  they  are.  From  all  my  experience  in  what  pertains  to 
heaven  and  hell  I  can  bear  witness  that  all  those  that  from  their 
doctrine  have  professed  faith  alone,  and  whose  life  has  been 
evil,  are  in  hell.  I  have  seen  many  thousands  of  them  cast 
down  to  hell.  (Respecting  these  see  the  treatise  on  The  Last 
yudgmcnt  and  the  Destniclion  of  Babylon?^ 

483.  (v.)  Love  in  aFl,  that  is,  the  life  of  man,  is  what 
endures. — This  follows  as  a  conclusion  from  what  has  just  been 
shown  from  experience,  and  from  what  has  been  said  about 
deeds  and  works.     Love  in  a6l  is  work  and  deed. 

484*  It  must  be  understood  that  all  works  and  deeds  per- 
tain to  moral  and  civil  life,  and  therefore  have  regard  to  what  is 
honest  and  right,  and  what  is  just  and  equitable,  what  is  honest 
and  right  pertaining  to  moral  life,  and  what  is  just  and  equit- 
able to  civil  life.  The  love  from  which  deeds  are  done  is  either 
heavenly  or  infernal.  Works  and  deeds  of  moral  and  civil  life, 
when  they  are  done  from  heavenly  love,  are  heavenly  ;  for  what 
is  done  from  heavenly  love  is  done  from  the  Lord,  and  every- 
thing done  from  the  Lord  is  good.     liut  the  deeds  and  works 


306  HEAVEN   AND    HELL. 

of  moral  and  civil  life  when  they  are  done  from  infernal  love 
are  infernal  ;  for  what  is  done  from  this  love,  which  is  the  love 
of  self  and  of  the  world,  is  done  from  man  himself,  and  every- 
thing that  is  done  from  man  himself  is  in  itself  evil ;  for  man 
regarded  in  himself,  that  is,  in  regard  to  what  is  his  own,  is 
nothing  but  evil.* 


L. 

The  Delights  of  every  one's  Life  are  changed  after 
Death  into  corresponding  Delights. 

485*  It  has  been  shown  in  the  preceding  chapter  that  the 
ruling  affe6lion  or  dominant  love  in  every  one  continues  to 
eternity.  It  shall  now  be  explained  how  the  delights  of  that 
affe6lion  or  love  are  changed  into  corresponding  delights.  Be- 
ing changed  into  corresponding  delights  means  into  spiritual 
delights  that  correspond  to  the  natural  delights.  That  they  are 
changed  into  spiritual  delights  can  be  seen  from  this,  that  so 
long  as  man  is  in  his  earthly  body  he  is  in  the  natural  world, 
but  when  he  leaves  that  body  he  enters  the  spiritual  world  and 
is  clothed  with  a  spiritual  body.  It  has  already  been  shown 
that  angels,  and  men  after  death,  are  in  a  complete  human  form, 
and  that  the  bodies  with  which  they  are  clothed  are  spiritual 


1  Man's  own  consists  in  loving  himself  more  than  God,  and  the 
world  more  than  heaven,  and  in  making  nothing  of  his  neighbor  in  com- 
parison with  himself,  thus  it  consists  in  the  love  of  self  and  of  the  world 

(n.  694,731.  4317)-         ,  .  ,   .     .     J 

Man  is  born  mto  this  own,  and  it  is  dense  evil  (n.  210,  215,  731, 
874-876,  987,  1047,  2307,  2308,  3518,  3701,  3812,  8480,  8550,  10283,  10284, 
10286,  10732). 

From  what  is  man's  own  not  only  every  evil  but  also  every  falsity  is 
derived  (n.  1047,  10283,  10284,  10286). 

The  evils  that  are  from  what  is  man's  own  are  contempt  for  others, 
enmity,  hatred,  revenge,  cruelty,  deceit  (n.  6667,  7370,  7373,  7374,  9348, 
10038,  10742). 

So  far  as  what  is  man's  own  rules,  the  good  of  love  and  the  truth  of 
faith  are  either  rejeded  or  suffocated  or  perverted  (n.  2041,  7491.  7492, 
7643,  8487,  10455,  10742).      „  .    ^.      ,      ^       00, 

What  IS  man's  own  is  hell  in  him  (n.  694,  8480). 

The  good  that  a  man  does  from  what  is  his  own  is  not  good,  but  in 
itself  is  evil  (n.  8480). 


DELIGHTS    CHANGED    INTO    CORRESPONDENCES.  307 

bodies  (n.  73-77  and  453-460)  ;  also  what  the  correspondence 
is  of  spiritual  things  with  natural  (n.  87-115). 

4.86*  All  the  delights  that  a  man  has  are  the  delights  of 
his  ruling  love,  for  he  feels  nothing  to  be  delightful  except  what 
he  loves,  thus  especially  that  which  he  loves  above  all  things. 
It  means  the  same  whether  you  say  the  ruling  love  or  that 
which  is  loved  above  all  things.  These  delights  are  various. 
In  general,  there  are  as  many  as  there  are  ruling  loves ; 
consequently  as  many  as  there  are  men,  spirits,  and  angels ; 
for  no  one's  ruling  love  is  in  every  respedl  like  that  of 
another.  For  this  reason  no  one  has  a  face  exactly  like  that 
of  any  other  ;  for  each  one's  face  is  an  image  of  his  mind  ;  and 
in  the  spiritual  world  it  is  an  image  of  his  ruling  love.  In  par- 
ticular, every  one's  delights  are  of  infinite  variety.  It  is  impos- 
sible for  any  one  delight  to  be  exa6lly  like  another,  or  the  same 
as  another,  either  those  that  follow  one  after  another  or  those 
that  exist  together  at  the  same  time,  no  one  ever  being  the 
same  as  another.  Nevertheless,  the  particular  delights  in  every 
one  have  reference  to  his  one  love,  which  is  his  ruling  love,  for 
they  compose  it  and  thus  make  one  with  it.  Likewise  all 
delights  in  general  have  reference  to  one  universally  ruling 
love,  which  in  heaven  is  love  to  the  Lord,  and  in  hell  is  the 
love  of  self 

487*  Only  from  a  knowledge  of  correspondences  can  it  be 
known  what  spiritual  delights  every  one's  natural  delights  are 
changed  into  after  death,  and  what  kind  of  delights  they  are. 
In  general,  this  knowledge  teaches  that  nothing  natural  can 
exist  without  something  spiritual  corresponding  to  it.  In  par- 
ticular it  teaches  what  it  is  that  corresponds,  and  what  kind  of 
a  thing  it  is.  Therefore,  any  one  that  has  this  knowledge  can 
ascertain  and  know  what  his  own  state  after  death  will  be,  if  he 
only  knows  what  his  love  is,  and  what  its  relation  is  to  the  uni- 
versally ruling  loves  spoken  of  above,  to  which  all  loves  have 
reference.  But  it  is  impossible  for  those  who  are  in  the  love 
of  self  to  know  what  their  ruling  love  is,  because  they  love 
what  is  their  own,  and  call  their  evils  goods  ;  and  the  falsities 
that  they  incline  to  and  by  which  they  confirm  their  evils  they 
call  truths.  And  yet  if  they  were  willing  they  might  know  it 
from  others  who  are  wise,  and  who  see  what  they  themselves 
do  not  see.  This,  however,  is  impossible  with  those  who  are  so 
filled  up  with  love  of  self  that  they  spurn  all  teaching  of  the 
wise.     [2.]    On  the  other  hand,  those  who  are  in  heavenly  love 


308  HEAVEN   AND    HELL. 

accept  instru6lion,  and  as  soon  as  they  are  brought  into  the 
evils  into  which  they  were  born,  they  see  them  from  truths,  for 
truths  make  evils  manifest.  From  truth  which  is  from  good 
any  one  can  see  evil  and  its  falsity ;  but  from  evil  none  can  see 
what  is  good  and  true ;  and  for  the  reason  that  falsities  of  evil 
are  darkness  and  correspond  to  darkness ;  consequently  those 
that  are  in  falsities  from  evil  are  like  the  blind,  not  seeing  the 
things  that  are  in  light,  but  shunning  them  instead  like  birds  of 
night.'  But  as  truths  from  good  are  light,  and  correspond  to 
light  (see  above,  n.  126-134),  so  those  that  are  in  truths  from 
good  see  with  open  eyes,  and  discern  the  differences  of  light 
and  of  shade.  [3.]  This,  too,  has  been  proved  to  me  by  ex- 
perience. The  angels  in  heaven  both  see  and  perceive  the  evils 
and  falsities  that  sometimes  arise  in  themselves,  also  the  evils 
and  falsities  in  spirits  in  the  world  of  spirits  that  are  connected 
with  the  hells,  although  the  spirits  themselves  are  unable  to  see 
their  own  evils  and  falsities.  Such  spirits  have  no  comprehen- 
sion of  the  good  of  heavenly  love,  of  conscience,  of  honesty 
and  justice,  except  such  as  is  done  for  the  sake  of  self;  neither 
what  it  is  to  be  led  by  the  Lord.  They  say  that  such  things 
do  not  exist,  and  thus  are  of  no  account.  All  this  has  been 
said  to  the  intent  that  man  may  examine  himself  and  may 
recognize  his  love  by  his  delights ;  and  thus  so  far  as  he  can 
make  it  out  from  a  knowledge  of  correspondences  may  know 
the  state  of  his  life  after  death. 

488*  How  the  delights  of  every  one's  life  are  changed 
after  death  into  corresponding  delights  can  be  known  from  a 
knowledge  of  correspondences  ;  but  as  that  knowledge  is  not 
as  yet  generally  known  I  will  try  to  throw  some  light  on  the 
subjedl  by  certain  examples  from  experience.  All  who  are  in 
evil  and  who  have  established  themselves  in  falsities  in  oppos- 
ition to  the  truths  of  the  church,  especially  those  that  have  re- 
je6led  the  Word,  flee  from  the  light  of  heaven  and  take  refuge 
in  caves  that  appear  at  their  openings  to  be  densely  dark,  also 


'  From  correspondence  "darkness"  in  the  Word  signifies  falsities 
and  "thick  darkness"  the  falsities  of  evil  (n.  1839,  i860,  7688,  771 1). 

To  the  evil  the  light  of  heaven  is  thick  darkness  (n.  1861,  6832,  8197). 

Those  that  are  in  the  hells  are  said  to  be  in  darkness  because  they 
are  in  falsities  of  evil ;  of  such  (n.  3340,  4418,  4531). 

In  the  Word  "the  blind"  signify  those  that  are  in  falsities  and  are  not 
willing  to  be  taught  (n.  2383,  6990). 


DELIGHTS    CHANGED    INTO    CORRESPONDENCES.  309 

in  clefts  of  rocks,  and  there  they  hide  themselves ;  and  this  be- 
cause they  have  loved  falsities  and  hated  truths  ;  for  such  caves 
and  clefts  of  rocks,'  as  well  as  darkness,  correspond  to  falsities, 
as  light  corresponds  to  truths.  It  is  their  delight  to  dwell  in 
such  places,  and  undelightful  to  dwell  in  the  open  country. 
[2.]  Those  that  have  taken  delight  in  insidious  and  secret  plots 
and  in  treacherous  machinations  do  the  same  thing.  They  are 
in  such  caves  ;  and  they  frequent  rooms  so  dark  that  they  are 
unable  to  see  one  another ;  and  they  whisper  together  in  corners. 
Into  this  is  the  delight  of  their  love  changed.  Those  that  have 
devoted  themseh'es  to  the  sciences  with  no  other  end  than  to 
acquire  a  reputation  for  learning,  and  have  not  cultivated  their 
rational  faculty  by  their  learning,  but  have  taken  delight  in  the 
things  of  memory  from  a  pride  in  such  things,  love  sandy  places, 
which  they  choose  in  preference  to  fields  and  gardens,  because 
sandy  places  correspond  to  such  studies.  [3.]  Those  that 
are  skilled  in  the  do6lrines  of  their  own  and  other  churches, 
but  have  not  applied  their  knowledge  to  life,  choose  for 
themselves  rocky  places,  and  dwell  among  heaps  of  stones, 
shunning  cultivated  places  because  they  dislike  them.  Those 
that  have  ascribed  all  things  to  nature,  as  well  as  those  that 
have  ascribed  all  things  to  their  own  prudence,  and  by  various 
arts  have  raised  themselves  to  honors  and  ha\-e  acquired  wealth, 
in  the  other  life  devote  themselves  to  the  study  of  magic  arts, 
which  are  abuses  of  Divine  order,  and  find  in  these  the  chief 
delight  of  life.  [4.1  Those  that  have  adapted  Divine  truths  to 
their  own  loves,  and  thereby  have  falsified  them,  love  urinous 
things  because  these  correspond  to  the  delights  of  such  loves.'' 
Those  that  have  been  sordidly  avaricious  dwell  in  cells,  and  love 
swinish  filth  and  such  stenches  as  are  exhaled  from  undigested 
food  in  the  stomach.  [5.]  Those  that  have  spent  their  life  in 
mere  pleasures  and  have  lived  delicately  and  indulged  their  ap- 
petites, loving  such  things  as  the  highest  good  that  life  affords, 
love  in  the  other  life  excrementitious  things  and  privies,  in 
which  they  find  their  delight,  for  the  reason  that  such  pleasures 
are  spiritual  filth.     Places  that  are  clean  and  free  from  filth  they 


'  In  the  Word  a  "hole"  or  "tlie  cleft  of  a  rock"  si<;nifies  obscurity 
and  falsity  of  faith  (n.  10582). 

Because  a  "rock"  signifies  faith  from  the  Lord  (n.  S581,  10580)  ;  and 
a  "stone"  the  truth  of  faith  (n.  114,  643,  129S,  3720,  6426,  8609,  10376)- 

"■'  Truths  defiled  correspond  to  urine  ( n.  5390). 


3IO  HEAVEN    AND    HELL. 

shun,  finding  them  undelightful.  [6.]  Those  that  have  taken 
deh'ght  in  adulteries  pass  their  time  in  brothels,  where  all  things 
are  vile  and  filthy  ;  these  they  love,  and  chaste  homes  they  shun, 
falhng  into  a  swoon  as  soon  as  they  enter  them.  Nothing  is 
more  delightful  to  them  than  to  break  up  marriages.  Those 
that  have  cherished  a  spirit  of  revenge,  and  have  thereby  con- 
tra(5led  a  savage  and  cruel  nature,  love  cadaverous  substances, 
and  are  in  hells  of  that  nature  ;  and  so  on. 

489*  But  the  delights  of  those  that  have  lived  in  the  world 
in  heavenly  love  are  changed  into  such  corresponding  things  as 
exist  in  the  heavens,  which  spring  from  the  sun  of  heaven  and 
its  light,  that  light  presenting  to  view  such  things  as  have  what 
is  Divine  inwardly  concealed  in  them.  The  things  that  appear 
in  that  light  afife6l  the  interiors  of  the  minds  of  the  angels,  and 
at  the  same  time  the  exteriors  pertaining  to  their  bodies  ;  and 
as  this  Divine  light,  which  is  Divine  truth  going  forth  from  the 
Lord,  flows  into  minds  opened  by  heavenly  love,  it  presents 
outwardly  such  things  as  correspond  to  the  delights  of  their  love. 
It  has  already  been  shown,  in  the  chapter  on  representatives 
and  appearances  in  heaven  (n.  170-176),  and  in  the  chapter 
on  the  wisdom  of  the  angels  (n.  265-275),  that  the  things  that 
appear  to  the  sight  in  heaven  correspond  to  the  interiors  of 
angels,  or  to  the  things  pertaining  to  their  faith  and  love  and  to 
their  intelligence  and  wisdom.  [2.]  Having  already  begun  to 
establish  this  point  by  examples  from  experience,  to  make 
clearer  what  has  been  previously  said  on  the  ground  of  causes 
of  things  I  will  state  briefly  some  particulars  respecting  the 
heavenly  delightful  things  into  which  the  natural  delights  of 
those  that  have  lived  in  heavenly  love  in  the  world  are  changed. 
Those  that  have  loved  Divine  truths  and  the  Word  from  an  in- 
terior affe6lion,  or  from  an  afle6lion  for  truth  itself,  dwell  in  the 
other  life  in  light,  in  elevated  places  that  appear  like  mountains, 
where  they  are  continually  in  the  light  of  heaven.  They  do 
not  know  what  darkness  is.  like  that  of  night  in  the  world  ; 
they  live  in  a  vernal  temperature  ;  there  are  presented  to  their 
view  fields  filled  with  grain  and  vineyards ;  in  their  houses 
every  thing  glows  as  if  with  precious  stones ;  and  looking 
through  the  windows  is  like  looking  through  pure  crystal. 
Such  are  the  delights  of  their  vision ;  but  these  same  things  are 
interiorly  delightful  because  of  their  being  correspondences  of 
Divine  heavenly  things,  the  truths  from  the  Word  which  they 
have  loved  corresponding  to  fields  of  grain,  vineyards,   precious 


DELIGHTS    CHANGED    INTO   CORRESPONDEN'CES.  31I 

stones,  windows,  and  crystals.'  [3.]  Those  that  liave  applied 
the  teachings  of  the  church  which  are  from  the  Word  innnedi- 
ately  to  life,  are  in  the  inmost  heaven,  and  surpass  all  others  in 
their  delights.  In  every  object  they  see  what  is  Divine ;  the 
obje6ls  they  see  with  their  eyes  ;  but  the  corresponding  Divine 
things  flow  in  immediately  into  their  minds  and  fill  them  with  a 
blessedness  that  afiedls  all  their  sensations.  Thus  before  their 
eyes  all  things  seem  to  laugh,  to  play,  and  to  live  (see  above, 
n.  270).  [4.]  Those  that  have  loved  the  sciences  and  have 
thereby  cultivated  their  rational  faculty  and  acquired  intelligence, 
and  at  the  same  time  have  acknowledged  the  Divine — these  in 
the  other  life  have  their  pleasure  in  the  sciences,  and  their 
rational  delight  is  changed  into  spiritual  delight,  which  is  delight 
in  knowing  good  and  truth.  They  dwell  in  gardens  where 
flower  beds  and  grass  plots  are  seen  beautifully  arranged,  with 
rows  of  trees  round  about,  and  arbors  and  walks,  the  trees  and 
flowers  changing  from  day  to  day.  The  entire  view  fills  their 
minds  with  delight  in  a  general  way,  and  the  variations  in  detail 
continually  renew  the  delight ;  and  as  every  thing  there  corer- 
sponds  to  something  Divine,  and  they  are  skilled  in  correspond- 
ences, they  are  constantly  filled  with  new  knowledges,  and  by 
these  their  spiritual  rational  faculty  is  perfe6led.  Their  delights 
are  such  because  gardens,  flower  beds,  grass  plots,  and  trees, 
correspond  to  sciences,  knowledges,  and  the  resulting  intelli- 
gence.* [5.]  Those  that  have  ascribed  all  things  to  the  Divine, 
regarding  nature  as  relatively  dead   and   merely  subservient   to 


'  In  the  Word  a  "field  of  corn"  sij^nifies  a  state  of  the  reception 
and  growth  of  truth  from  jjood  (n.  9294). 

"Standing  corn"  signifies  tnith  in  conception  (n.  9146). 

"Vineyards"  signify  the  spiritual  church  and  the  truths  of  that 
church  (n.  1069,  9139). 

"Precious  stones"  signify  the  truths  of  heaven  and  of  the  church 
transparent  from  good  (n.  114,  9863,  9865,  9868,  9873,  9905). 

A  "window"  signifies  the  intelleaual  faculty  which  pertains  to  the 
internal  sight  (n.  655,  658,  3391). 

•'  A  "garden,"  a  "grove,"  and  a  "park,"  signify  intelligence  (n. 
100,  108,  3220). 

This  is  why  the  ancients  celebrated  holy  worship  in  groves  (n.  2722, 
4552). 

"Flowers"  and  "flower-beds"  signify  tniths  learned  and  know- 
ledges (n.  9553)- 

"Herbs,"  "grasses,"  and  "grass  plots"  signify  truths  learned  (n. 
7570- 

"Trees"  signify  perceptions  and  knowledges  (n.  103,  2163,  2682, 
2722,  2972,  7692). 


312  HEAVEN   AND    HELL. 

things  Spiritual,  and  have  confirmed  themselves  in  this  view,  are 
in  heavenly  light ;  and  all  things  that  appear  before  their  eyes 
are  made  transparent  by  that  light,  and  in  their  transparency 
exhibit  innumerable  variegations  of  light,  which  their  internal 
sight  takes  in  as  it  were  dire6tly,  and  from  this  they  are 
moved  by  interior  delight.  The  things  seen  within  their  houses 
are  as  if  made  of  diamonds,  with  similar  variegations  of  light. 
The  walls  of  their  houses,  as  already  said,  are  like  crystal,  and 
thus  also  transparent ;  and  in  them  seemingly  flowing  forms 
representative  of  heavenly  things  are  seen,  with  unceasing  variety, 
and  this  because  such  transparency  corresponds  to  the  under- 
standing when  it  has  been  enlightened  by  the  Lord  and  when  the 
shadows  that  arise  from  a  belief  in  and  love  for  natural  things 
have  been  removed.  With  reference  to  such  things  and  infinite 
others,  it  is  said  by  those  that  have  been  in  heaven  that  they 
have  seen  what  eye  has  never  seen  ;  and  from  a  perception  of 
Divine  things  communicated  to  them  by  those  who  are  there, 
that  they  have  heard  what  ear  has  never  heard.  [6.]  Those 
that  have  not  a6led  in  secret  ways,  but  have  been  willing  to 
have  all  that  they  have  thought  made  known  so  far  as  the  in- 
terest of  others  would  permit,  because  their  thoughts  have  all 
been  in  accord  with  what  is  honest  and  just  from  the  Divine — 
these  in  heaven  have  faces  full  of  light ;  and  in  that  light  every 
least  affe6lion  and  thought  is  seen  in  the  face  as  in  its  form,  and 
in  their  speech  and  a<?lions  they  are  like  images  of  their  afiec- 
tions.  Such,  therefore,  are  more  loved  than  others.  While  they 
are  speaking  the  face  becomes  a  little  obscure ;  but  as  soon  as 
they  have  spoken,  the  things  they  have  said  become  plainly 
manifest  all  at  once  in  the  face.  And  as  all  the  objects  that 
exist  round  about  them  correspond  to  what  is  within  them 
these  assume  such  an  appearance  that  others  can  clearly  per- 
ceive what  they  represent  and  signify.  Spirits  that  have  found 
delight  in  clandestine  a6is,  when  they  see  such  at  a  distance 
flee  from  them,  and  appear  to  themselves  to  creep  away  from 
them  like  serpents.  [7.]  Those  that  have  regarded  adulteries 
as  abominable,  and  have  lived  in  a  chaste  love  of  marriage,  are 
more  than  all  others  in  the  order  and  form  of  heaven,  and 
therefore  in  all  beauty,  and  continue  unceasingly  in  the  flower 
of  youth.  The  delights  of  their  love  are  ineflable,  and  increase 
to  eternity  ;  for  all  the  delights  and  joys  of  heaven  flow  into 
that  love,  because  that  love  descends  from  the  conjun6lion  of  the 
Lord  with  heaven  and  with  the  church,  and  in  general  from  the 
conjunction  of  good  and  truth,  which  conjundion  is  heaven  it- 


FIRST   STATE    OF    MAN    AFTER    DEATH.  313 

self  in  general,  and  heaven  in  each  particular  angel  (see  above, 
n.  366-386).  What  their  outward  delights  are  it  is  impossible 
to  describe  in  human  words.  These  are  only  a  few  of  the  things 
that  have  been  told  me  about  the  correspondences  of  the  de- 
lights of  those  that  are  in  heavenly  love. 

490«  All  this  makes  evident  that  every  one's  delights  are 
changed  after  death  into  their  correspondences,  while  the  love 
itself  continues  to  eternity.  This  is  true  of  marriage  love,  of 
the  love  of  justice,  honesty,  goodness  and  truth,  the  love  of 
sciences  and  of  knowledges,  the  love  of  intelligence  and  wisdom, 
and  the  rest.  From  these  loves  delights  flow  like  streams  from 
their  fountain ;  and  these  continue  ;  but  when  raised  from 
natural  to  spiritual  delights  they  are  exalted  to  a  higher  degree. 


LI. 

The  First  State  of  Man  after  Death. 

491.  There  are  three  states  that  man  passes  through  after 
death  before  he  enters  either  heaven  or  hell.  The  first  state  is 
the  state  of  his  exteriors,  the  second  state  the  state  of  his  in- 
teriors, and  the  third  his  state  of  preparation.  These  states 
man  passes  through  in  the  world  of  spirits.  There  are  some, 
however,  that  do  not  pass  through  them  ;  but  immediately  after 
death  are  either  taken  up  into  heaven  or  cast  into  hell.  Those 
that  are  immediately  taken  up  into  heav^en  are  those  that  have 
been  regenerated  in  the  world  and  thereby  prepared  for  heaven. 
Those  that  have  been  so  regenerated  and  prepared  that  they 
need  simply  to  cast  off  natural  impurities  with  the  body  are  at 
once  taken  up  by  the  angels  into  heaven.  I  have  seen  them  so 
raised  up  soon  after  the  hour  of  death.  On  the  other  hand, 
those  that  have  been  inwardl)'-  wickedj  while  maintaining  an 
outward  appearance  of  goodness,  and  have  thus  filled  up  the 
measure  of  their  wickedness  by  artifices,  using  goodness  as  a 
means  of  deceiving — these  are  at  once  cast  into  hell.  I  have 
seen  some  such  cast  into  hell  immediately  after  death,  one  of 
the  most  deceitful  with  his  head  downward  and  feet  upward,  and 
others  in  other  ways.  There  are  some  that  immediately  after 
death  are  cast  into  caverns  and  are  thus  separated  from  those 
that  are  in  the  world  of  spirits,  and  are  taken  out  from  these 


314  "  HEAVEN    AND    HELL. 

and  put  back  again  by  turns.  They  are  such  as  have  dealt 
wickedly  with  the  neighbor  under  civil  pretences.  But  all  these 
are  few  in  comparison  with  those  that  are  retained  in  the  world 
of  spirits,  and  are  there  prepared  in  accordance  with  Divine 
order  for  heaven  or  for  hell. 

492.  In  regard  to  the  first  state,  which  is  the  state  of  the 
exteriors,  it  is  that  which  man  comes  into  immediately  after 
death.  Every  man,  as  regards  his  spirit,  has  exteriors  and  in- 
teriors. The  exteriors  of  the  spirit  are  the  means  by  which  it 
adapts  the  man's  body  in  the  world,  especially  the  face,  speech, 
and  movements,  to  fellowship  with  others ;  while  the  interiors 
of  the  spirit  are  what  belong  to  its  own  will  and  thought ;  and 
these  are  rarely  manifested  in  face,  speech,  and  movement- 
For  man  is  accustomed  from  childhood  to  maintain  a  semblance 
of  friendship,  benevolence,  and  sincerity,  and  to  conceal  the 
thoughts  of  his  own  will,  thereby  living  from  habit  a  moral 
and  civil  life  in  externals,  whatever  he  may  be  internally. 
As  a  result  of  this  habit  man  scarcely  knows  what  his  interiors 
are,  and  gives  little  thought  to  them. 

4.93.  The  first  state  of  man  after  death  resembles  his  state 
in  the  world,  for  he  is  then  likewise  in  externals,  having  a  like 
face,  like  speech,  and  a  like  disposition,  thus  a  like  moral  and 
civil  life ;  and  in  consequence  he  is  made  aware  that  he  is  not 
still  in  the  world  only  by  giving  attention  to  what  he  encounters, 
and  from  his  having  been  told  by  the  angels  when  he  was 
raised  up  that  he  had  become  a  spirit  (n.  450).  Thus  is  one 
life  continued  into  the  other,  and  death  is  merely  the  passing 
from  one  to  the  other. 

494*  The  state  of  man's  spirit  that  immediately  follows  his 
life  in  the  world  being  such,  he  is  then  recognized  by  his  friends 
and  by  those  he  had  known  in  the  world ;  for  this  is  something 
that  spirits  perceive  not  only  from  one's  face  and  speech  but 
also  from  the  sphere  of  his  life  when  they  draw  near.  When- 
ever any  one  in  the  other  life  thinks  about  another  he  brings 
his  face  before  him  in  thought,  and  at  the  same  time  many 
things  of  his  life ;  and  when  he  does  this  the  other  becomes 
present,  as  if  he  had  been  sent  for  or  called.  This  is  so  in  the 
spiritual  world  because  thoughts  there  are  shared,  and  there  is 
no  such  space  there  as  in  the  natural  world  (see  above,  n. 
igi-199).  So  all,  as  soon  as  they  enter  the  other  life,  are 
recognized  by  their  friends,  their  relatives,  and  those  in  any  way 
known  to  them  ;  and  they  talk  with  one  another,  and  afterward 
associate  in  accordance  with  their  friendships  in  the  world.     I 


FIRST    STATE    OF    MAX    AFTER    DEATH.  315 

have  often  heard  that  those  that  have  come  from  the  world 
were  rejoiced  at  seeing  their  friends  again,  and  that  their  friends 
in  turn  were  rejoiced  that  they  had  come.  Very  commonly 
husband  and  wife  come  together  and  congratulate  each  other, 
and  continue  together,  and  this  for  a  longer  or  shorter  time  in 
accord  with  their  delight  in  living  together  in  the  world.  If 
they  had  not  been  united  by  a  true  marriage  love,  which  is  a 
conjunction  of  minds  by  heavenly  love,  after  remaining  together 
for  a  while  they  separate.  Or  if  their  minds  had  been  discord- 
ant and  were  inwardly  adverse,  they  break  forth  into  open 
enmity,  and  sometimes  into  combat ;  nevertheless  they  are  not 
separated  until  they  enter  the  second  state,  which  will  be  treated 
of  presently. 

495*  As  the  life  of  spirits  recently  from  the  world  is  not 
unlike  their  former  life,  and  as  they  know  nothing  about  the 
state  of  life  after  death  and  nothing  about  heaven  and  hell  ex- 
cept what  they  have  learned  from  the  sense  of  the  letter  of  the 
Word  and  preaching  from  it,  they  are  at  first  surprised  to  find 
themselves  in  a  body  and  in  every  sense  that  they  had  in 
the  world,  and  seeing  the  same  things  ;  and  they  become  eager 
to  know  what  heaven  is,  what  hell  is,  and  where  they  are. 
Therefore  their  friends  tell  them  about  the  conditions  of  eternal 
life,  and  take  them  about  to  various  places  and  into  various 
companies,  and  sometimes  into  cities,  and  into  gardens  and 
parks,  showing  them  chiefly  such  magnificent  things  as  delight 
the  external  senses  and  faculties,  which  are  then  adlive.  They 
are  then  brought  in  turn  into  those  notions  about  the  state  of 
their  soul  after  death,  and  about  heaven  and  hell,  that  they  had 
acquired  in  the  life  of  the  body,  even  until  they  feel  indignant 
at  their  total  ignorance  of  such  things,  and  at  the  ignorance  of 
the  church  also.  Nearly  all  are  anxious  to  know  whether  they 
will  get  to  heaven.  Most  of  them  believe  that  they  will,  because 
of  their  having  lived  in  the  world  a  moral  and  ci\'il  life,  never 
considering  that  the  bad  and  the  good  live  a  like  life  outwardly, 
alike  doing  good  to  others,  attending  public  worship,  hearing 
sermons,  and  praying ;  and  wholly  ignorant  that  external  deeds 
and  external  a6ls  of  worship  are  of  no  avail,  but  only  the  inter- 
nals from  which  the  externals  proceed.  There  is  hardly  one 
out  of  thousands  who  knows  what  internals  are,  and  that  it  is 
in  them  that  man  must  find  heaven  and  the  church.  Still  less 
is  it  known  that  outward  a<5ls  are  such  as  the  intentions  and 
thoughts  are,  and  the  love  and  faith  in  these  from  which  they 
spring.     And   even  when  taught  they  fail  to   comprehend  that 


3l6  HEAVEN   AND    HELL, 

thinking  and  willing  are  of  any  avail,  but  only  speaking  and 
a6ling.  Such  for  the  most  part  are  those  that  go  at  this  day 
from  the  Christian  world  into  the  other  life. 

496.  Such,  however,  are  explored  by  good  spirits  to  dis- 
cover what  they  are,  and  this  in  various  ways ;  since  in  this  first 
state  the  evil  equally  with  the  good  utter  truths  and  do  good 
a<5ls,  and  for  the  reason  mentioned  above,  that  like  the  good 
they  have  lived  morally  in  outward  respe6ls,  since  they  have 
lived  under  governments,  and  subject  to  laws,  and  have  thereby 
acquired  a  reputation  for  justice  and  honesty,  and  have  gained 
favor,  and  thus  been  raised  to  honors,  and  have  acquired  wealth. 
But  evil  spirits  are  distinguished  from  good  spirits  chiefly  by 
this,  that  the  evil  give  eager  attention  to  whatever  is  said  about 
external  things,  and  but  little  attention  to  what  is  said  about  in- 
ternal things,  which  are  the  truths  and  goods  of  the  church  and 
of  heaven.  These  they  listen  to,  but  not  with  attention  and 
joy.  The  two  classes  are  also  distinguished  by  their  turning 
repeatedly  in  specific  dire6lions,  and  following,  when  left  to 
themselves,  the  paths  that  lead  in  those  diredions.  From  such 
turnings  and  goings  it  is  known  by  what  love  they  are  led. 

497.  All  spirits  that  arrive  from  the  world  are  conneded 
with  some  society  in  heaven  or  some  society  in  hell,  and  yet 
only  as  regards  their  interiors  ;  and  so  long  as  they  are  in  ex- 
teriors their  interiors  are  manifested  to  no  one,  for  externals 
cover  and  conceal  internals,  especially  in  the  case  of  those  who 
are  in  interior  evil.  But  afterwards,  when  they  come  into  the 
second  state,  their  evils  become  manifest,  because  their  interiors 
are  then  opened  and  their  exteriors  laid  asleep. 

498.  This  first  state  of  man  after  death  continues  with 
some  for  days,  with  some  for  months,  and  with  some  for  a 
year ;  but  seldom  with  any  one  beyond  a  year ;  for  a  shorter  or 
longer  time  with  each  one  according  to  the  agreement  or  dis- 
agreement of  his  interiors  with  his  exteriors.  For  with  every 
one  the  exteriors  and  interiors  must  make  one  and  correspond. 
In  the  spiritual  world  no  one  is  permitted  to  think  and  will  in 
one  way  and  speak  and  a6l  in  another.  Every  one  there  must 
be  an  image  of  his  own  afie6lion  or  his  own  love,  and  therefore 
such  as  he  is  inwardly  such  he  must  be  outwardly  ;  and  for  this 
reason  a  spirit's  exteriors  are  first  disclosed  and  reduced  to  order 
that  they  may  serve  the  interiors  as  a  corresponding  plane. 


SECOND    STATE    OF   MAX    AFTER    DEATH.  317 

LII. 

The  Second  State  of  Man  after  Death. 

4.99.  The  second  state  of  man  after  death  is  called  the 
state  of  his  interiors,  because  he  is  then  let  into  the  interiors  of 
his  mind,  that  is,  of  his  will  and  thought ;  while  his  exteriors, 
which  he  has  been  in  during  his  first  state,  are  laid  asleep. 
Whoever  gives  any  thought  to  man's  life  and  speech  and  action 
can  see  that  every  one  has  exteriors  and  interiors,  that  is,  ex- 
terior and  interior  thoughts  and  intentions.  This  is  shown  by 
the  fa6l  that  in  society  one  thinks  about  others  in  accordance 
with  what  he  lias  heard  and  learned  of  them  by  intercourse  or 
conversation  ;  but  he  does  not  talk  with  them  in  accordance 
with  his  thought ;  and  if  they  are  evil  he  nevertheless  treats 
them  with  civility.  That  this  is  so  is  seen  especially  in  the  case 
of  pretenders  and  flatterers,  who  speak  and  a.<S{  in  one  way  and 
think  and  will  in  a  wholly  different  way ;  also  in  the  case  of 
hypocrites,  who  talk  about  God  and  heaven  and  the  salvation 
of  souls  and  the  truths  of  the  church  and  their  country's  good 
and  their  neighbor  as  if  from  faith  and  love,  although  in  heart 
they  believe  otherwise  and  love  themselves  alone.  [2.]  All  this 
makes  clear  that  there  are  two  kinds  of  thought,  one  exterior 
and  the  other  interior  ;  and  that  there  are  those  who  speak 
from  exterior  thought,  while  from  their  interior  thought  they 
have  other  sentiments,  and  that  these  two  kinds  of  thought  are 
kept  separate,  and  the  interior  is  carefully  prevented  from  flow- 
ing into  the  exterior  and  becoming  manifest  in  any  way.  By 
creation  man  is  so  formed  as  to  have  his  interior  and  exterior 
thought  make  one  by  correspondence  ;  and  these  do  make  one 
in  those  that  are  in  good,  for  such  both  think  and  speak  what 
is  good  only.  But  in  those  that  are  in  evil  interior  and  exterior 
thought  do  not  make  one,  for  such  think  what  is  evil  and  say 
what  is  good.  This  is  an  inversion  of  order,  for  good  with  such 
is  on  the  outside  and  evil  within  ;  and  in  consequence  evil  has 
dominion  over  good,  and  subjedls  it  to  itself  as  a  servant,  that 
it  may  serve  it  as  a  means  for  gaining  its  ends,  and  the  ends  of 
such  are  of  the  same  nature  as  their  love.  With  such  an  end 
contained  in  the  good  that  they  seek  and  do,  their  good  is  evi- 
dently not  good,  but  is  infe(5ted  with  evil,  however  good  it  may 


3l8  HEAVEN    AND    HELL. 

appear  in  outward  form  to  those  not  acquainted  with  their  in- 
teriors. [3.]  It  is  not  so  with  those  that  are  in  good.  With 
such  order  is  not  inverted ;  but  good  from  interior  thought 
flows  into  exterior  thought,  and  thus  into  word  and  a6^.  Into 
this  order  man  was  created  ;  and  in  heaven,  and  in  the  Hght  of 
heaven,  his  interiors  are  in  this  order.  And  as  the  light  of 
hea\'en  is  the  Divine  truth  that  goes  forth  from  the  Lord,  and 
the  Lord  in  consequence  is  in  heaven  (n.  126-140),  such  are  led 
by  the  Lord.  All  this  has  been  said  to  make  known  that  every 
man  has  interior  thought  and  exterior  thought,  and  that  these 
are  distin6l  from  each  other.  The  term  thought  includes  also 
the  will,  for  thought  is  from  the  will,  and  thought  apart  from 
willing  is  impossible.  All  this  makes  clear  what  is  meant  by 
the  state  of  man's  exteriors  and  the  state  of  his  interiors. 

500*  When  will  and  thought  are  mentioned  will  includes 
affection  and  love,  and  all  the  delight  and  pleasure  that  spring 
from  affection  and  love,  since  all  these  relate  to  the  will  and  to 
their  subje6l;  for  what  a  man  wills  he  loves  and  feels  to  be  de- 
lightful or  pleasurable ;  and  on  the  other  hand,  what  a  man  loves 
and  feels  to  be  delightful  or  pleasurable,  that  he  wills.  Thought 
includes  every  thing  by  which  affection  or  love  is  confirmed,  for 
thought  is  simply  the  will's  form,  or  that  whereby  what  is  willed 
may  appear  in  light.  This  form  is  made  apparent  through  var- 
ious rational  analyses,  which  have  their  origin  in  the  spiritual 
world  and  belong  properly  to  the  spirit  of  man. 

50I*  Let  it  be  understood  that  man  is  wholly  such  as  his 
interiors  are,  and  not  such  as  his  exteriors  are  separate  from  his 
interiors.  This  is  because  his  interiors  belong  to  his  spirit,  and 
the  life  of  his  spirit  is  the  life  of  man,  for  from  it  his  body 
lives ;  and  because  of  this  such  as  a  man's  interiors  are  such  he 
continues  to  be  to  eternity.  But  as  the  exteriors  pertain  to  the 
body  they  are  separated  after  death,  and  those  of  them  that 
adhere  to  the  spirit  are  laid  asleep,  and  serve  purely  as  a  plane 
for  the  interiors,  as  has  been  shown  above  in  treating  of  the 
memory  of  man  which  continues  after  death.  This  makes  evi- 
dent what  is  man's  own  and  what  is  not  his  own,  namely,  that 
with  the  evil  man  nothing  that  belongs  to  his  exterior  thought 
from  which  he  speaks,  or  to  the  exterior  will  from  which  he 
ads,  is  his  own,  but  only  that  which  belongs  to  his  interior 
thought  and  will. 

502.    When  the  first  state,  which  is  the  state  of  the  exter- 


SKLON'D   STATE   OF    MAN    AFTER    DEATH.  319 

iors  treated  of  in  the  preceding  chapter,  has  been  passed 
througli,  the  man-spirit  is  let  into  the  state  of  his  interiors,  or 
into  the  state  of  his  interior  will  and  its  thought,  in  which  he 
had  been  in  the  world  when  left  to  himself  to  think  freely  and 
without  restraint.  Into  this  state  he  unconsciously  glides,  just 
as  when  in  the  world  he  withdraws  the  thought  nearest  to  his 
speech,  that  is,  from  which  he  speaks,  towards  his  interior 
thought  and  abides  in  the  latter.  In  this  state  of  his  interiors 
the  man-spirit  is  in  himself  and  in  his  very  life ;  for  to  think 
freely  from  his  own  affection  is  the  very  life  of  man,  and  is 
himself 

503.  In  this  state  the  spirit  thinks  from  his  very  will,  thus 
from  his  very  afte(?lion,  or  from  his  very  love  ;  and  thought  and 
will  then  make  one,  and  one  in  such  a  manner  that  he  seems 
scarcely  to  think  but  only  to  will.  It  is  nearly  the  same  when 
he  speaks,  yet  with  the  difference  that  he  speaks  with  a  kind  of 
fear  that  the  thoughts  of  the  will  may  go  forth  naked,  since  by 
his  social  life  in  the  world  this  has  come  to  be  a  part  of  his 
will. 

504.  All  men  without  exception  are  let  into  this  state  after 
death,  because  it  is  their  s{)irit's  own  state.  The  former  state  is 
such  as  the  man  was  in  regard  to  his  spirit  when  in  company ; 
and  that  is  not  his  own  state.  That  this  state,  namely,  the  state 
of  the  exteriors  into  which  man  first  comes  after  death  (as  shown 
in  the  preceding  chapter)  is  not  his  own  state,  many  things 
show,  for  example,  that  spirits  not  only  think  but  also  speak 
from  their  affe6lion,  since  their  speech  is  from  their  affe6lion 
(as  has  been  said  and  shown  in  the  chapter  on  the  speech  of 
angels,  n.  234-245).  It  was  in  this  way  that  man  had  thought 
while  in  the  world  when  he  was  thinking  within  himself,  for  at 
such  times  his  thought  was  not  from  his  bodily  words,  but  he 
[mentally]  saw  the  things,  and  in  a  minute  of  time  saw  more 
than  he  could  afterwards  utter  in  half  an  hour.  Again,  that  the 
state  of  the  exteriors  is  not  man's  own  state  or  the  state  of  his 
spirit  is  evident  from  the  fa6t  that  when  he  is  in  company  in  the 
world  he  speaks  in  accord  with  the  laws  of  moral  and  civil  life, 
and  at  such  times  interior  thought  rules  the  exterior  thought,  as 
one  person  rules  another,  to  keep  him  from  transgressing  the 
limits  of  decorum  and  good  manners.  It  is  evident  also  from 
the  fa6t  that  when  a  man  thinks  within  himself,  he  thinks  how 
he  must  speak  and  a6t  in  order  to  please  and  to  secure  friend- 
siiip,  good  will,  and  favor,  and  this  in  extraneous  ways,  that  is, 


320  HEAVEN   AND    HELL. 

Otherwise  than  he  would  do  if  he  a6led  in  accordance  with  his 
own  will.  All  this  shows  that  the  state  of  the  interiors  that  the 
spirit  is  let  into  is  his  own  state,  and  was  his  own  state  when  he 
was  living  in  the  world  as  a  man. 

505*  When  the  spirit  is  in  the  state  of  his  interiors  it  be- 
comes clearly  evident  what  the  man  was  in  himself  when  he 
was  in  the  world,  for  at  such  times  he  a6ls  from  what  is  his  own. 
He  that  had  been  in  the  world  interiorly  in  good  then  ads 
rationally  and  wisely,  and  even  more  wisely  than  in  the  world, 
because  he  is  released  from  conne6lion  with  the  body,  and  thus 
from  those  earthly  things  that  caused  obscurity  and  interposed 
as  it  weie  a  cloud.  But  he  that  was  in  evil  in  the  world  then 
aS.s  foolishly  and  insanely,  and  even  more  insanely  than  in  the 
world,  because  he  is  free  and  under  no  restraint.  For  while  he 
lived  in  the  world  he  was  sane  in  outward  appearance,  since  by 
means  of  externals  he  made  himself  appear  to  be  a  rational 
man ;  but  when  he  has  been  stripped  of  his  externals  his  insan- 
ities are  revealed.  An  evil  man  who  in  externals  takes  on  the 
semblance  of  a  good  man  may  be  likened  to  a  vessel  shining 
and  polished  on  the  outside  and  covered  with  a  lid,  within  which 
filth  of  all  kinds  is  hidden,  in  accordance  with  the  Lord's  saying, 

"Ye  are  like  unto  whited  sepulchres,  which  outwardly  appear  beau- 
tiful, but  inwardly  are  full  of  dead  man's  bones  and  of  all  un- 
cleanness  "  {Matt,  xxiii.  27). 

506.  All  that  have  lived  a  good  life  in  the  world  and  have 
a6led  from  conscience,  who  are  such  as  have  acknowledged  the 
Divine  and  have  loved  Divine  truths,  especially  such  as  have 
applied  those  truths  to  life,  seem  to  themselves,  when  let  into 
the  state  of  their  interiors,  like  one  aroused  from  sleep  into  full 
wakefulness,  or  like  one  passing  from  darkness  into  light.  They 
then  think  from  the  light  of  heaven,  thus  from  an  interior  wis- 
dom, and  they  aft  from  good,  thus  from  an  interior  afife(?t;ion. 
Heaven  flows  into  their  thoughts  and  afledions  with  an  interior 
blessedness  and  delight  that  they  had  previously  had  no  know- 
ledge of;  for  they  have  communication  with  the  angels  of 
heaven.  They  then  acknowledge  the  Lord  and  worship  Him 
from  their  very  life,  for  being  in  the  state  of  their  interiors  they 
are  in  their  proper  life  (as  has  been  said  just  above,  n.  505) ; 
and  as  freedom  pertains  to  interior  afife6lion  they  then  acknow- 
ledge and  worship  the  Lord  from  freedom.  Thus,  too,  they 
withdraw  from  external  san6lity  and  come  into  that  internal 
san6lity  in  which  true  worship  really  consists.  Such  is  the 
state  of  those   that  have   lived   a   Christian  life  in  accordance 


SECOND   STATE   OF    MAX    AFTER    DEATH.  32 I 

with  the  commandments  in  the  Word.  [2. J  But  the  state  of 
those  that  have  lived  an  evil  life  in  the  world  and  who  ha\e 
had  no  conscience,  and  have  in  consequence  denied  the 
Divine,  is  the  dire6l  opposite  of  this.  For  every  one  who 
lives  an  evil  life,  inwardly  in  himself  denies  the  Divine,  how- 
ever much  he  may  suppose  when  in  external  thought  that 
he  acknowledges  the  Lord  and  does  not  deny  Him  ;  for  ac- 
knowledging the  Divine  and  living  an  evil  life  are  opposites. 
When  such  in  the  other  life  enter  into  the  state  of  their  interiors, 
and  are  heard  speaking  and  seen  a6ling,  they  appear  foolish  ; 
for  their  evil  lusts  then  burst  forth  into  all  sorts  of  abominations, 
into  contempt  of  others,  ridicule  and  blasphemy,  hatred  and 
revenge ;  they  plot  intrigues,  some  with  a  cunning  and  malice 
that  can  scarcely  be  believed  to  be  possible  in  any  man.  For 
they  are  then  in  a  state  of  freedom  to  a6l  in  harmony  with  the 
thoughts  of  their  will,  since  they  are  separated  from  the  outward 
conditions  that  restrained  and  checked  them  in  the  world.  In 
a  word,  they  are  deprived  of  their  rationality,  because  their 
reason  while  they  were  in  the  world  did  not  have  its  seat  in 
their  interiors,  but  in  their  exteriors  ;  and  yet  they  seemed  to 
themselves  to  be  wiser  than  others.  13.]  This  being  their 
chara6ler,  while  in  the  second  state  they  are  let  down  by  short 
intervals  into  the  state  of  their  exteriors,  and  into  a  recollection 
of  their  actions  when  they  were  in  the  state  of  their  interiors ; 
and  some  of  them  feel  ashamed,  and  confess  that  they  have 
been  insane ;  some  do  not  feel  ashamed  ;  and  some  are  angry 
because  they  are  not  permitted  to  remain  permanently  in  the 
state  of  their  exteriors.  But  these  are  shown  what  they  would 
be  if  they  were  to  continue  in  that  state,  namely,  that  they 
would  attempt  to  accomplish  in  secret  ways  the  same  evil  ends, 
and  by  semblances  of  goodness,  honesty,  and  justice,  would 
mislead  the  simple  in  heart  and  faith,  and  would  utterly  destroy 
themselves ;  for  their  exteriors  would  at  length  burn  with  the 
same  fire  as  their  interiors,  and  their  whole  life  would  be  con- 
sumed. 

507.  When  in  tliis  second  state  spirits  become  visibly  just 
what  they  had  been  in  themselves  while  in  the  world,  what 
they  then  did  and  said  secretly  being  now  made  manifest ;  for 
they  are  now  restrained  by  no  outward  considerations,  and 
therefore  what  they  have  said  and  done  secretly  they  now  say 
and  endeavor  to  do  openly,  having  no  longer  any  fear  of  loss 
of  reputation,  such  as  they  had  in  the  world.  They  are  also 
brought    into   many   states   (jf  their  evils,  that    what    they  are 


322  HEAVEN   AND    HELL. 

may  be  evident  to  angels  and  good  spirits.  Thus  are  hidden 
things  laid  open  and  secret  things  uncovered,  in  accordance 
with  the  Lord's  words  : 

"There  is  nothing  covered  up  that  shall  not  Ije  revealed,  and  hid  that 
shall  not  be  known.  .  .  .  Whatsoever  ye  have  said  in  the  darkness 
shall  be  heard  in  the  light,  and  what  ye  have  spoken  in  the  ear  in 
the  inner  chambers  shall  be  proclaimed  on  the  housetops"  (J^uke 
xii.  2,  3). 

And  elsewhere, 

"  I  say  unto  you,  that  every  idle  word  that  men  shall  speak  they  shall 
give  account  thereof  in  the  day  of  judgment  "  {Matt.  xii.  36). 

508*  The  nature  of  the  wicked  in  this  state  cannot  be  de- 
scribed in  a  few  words,  for  each  one  is  insane  in  accord  with  his 
own  lusts,  and  these  are  various ;  therefore  I  will  merely  men- 
tion some  special  instances  from  which  conclusions  may  be 
formed  respe6ling  the  rest.  Those  that  have  loved  themselves 
above  everything,  and  in  their  occupations  and  employments 
have  looked  to  their  own  honor,  and  have  performed  uses  and 
found  delight  in  them  not  for  the  use's  sake  but  for  the  sake  of 
reputation,  that  they  might  because  of  them  be  esteemed  more 
worthy  than  others,  and  have  thus  been  fascinated  by  their 
reputation  for  honor,  are  more  stupid  in  this  second  state  than 
others ;  for  so  far  as  one  loves  himself  he  is  separated  from 
heaven,  and  so  far  as  he  is  separated  from  heaven  he  is  separ- 
ated from  wisdom.  [2.]  But  those  that  have  not  only  been  in 
self-love  but  have  been  crafty  also,  and  have  raised  themselves 
to  honors  by  means  of  crafty  practices,  affiliate  themselves  with 
the  worst  of  spirits,  and  learn  magic  arts,  which  are  abuses  of 
Divine  order,  and  by  means  of  these  they  assail  and  infest  all 
who  do  not  honor  them,  laying  snares,  fomenting  hatred,  burn- 
ing with  revenge,  and  are  eager  to  vent  their  rage  on  all  who 
do  not  yield  to  them  ;  and  they  rush  into  all  these  enormities 
so  far  as  their  fiendish  companions  favor  them  ;  and  at  length 
they  meditate  upon  how  they  can  climb  up  into  heaven  to  de- 
stroy it,  or  be  worshipped  there  as  gods.  To  such  length  does 
their  madness  carry  them.  [3.]  Papists  of  this  chara6ler  are 
more  insane  than  the  rest,  for  they  cherish  the  notion  that 
heaven  and  hell  are  subje6l  to  their  power,  and  that  they  can 
remit  sins  at  pleasure,  claiming  to  themselves  all  that  is  Divine, 
and  calling  themselves  Christ.  This  persuasion  is  such  wath 
them  that  wherever  it  flows  in  it  disturbs  the  mind  and  induces 
darkness  even  to  pain.  Such  are  nearly  the  same  in  both  the 
first  and  the  second  state  ;  but  in  the  second  they  are  without 
rationality.     Of  their  insanities  and  their  lot  after  this  state  some 


SECOND   STATE    OF    MAN    AFTER    DEATH.  323 

particulars  will  be  _sTi\eii  in  the  treatise  on  The  Last  y^idgmoit 
and  the  Dcstrunion  of  Babylon.  [4.]  Those  that  have  attrilj- 
uted  creation  to  nature,  and  have  therefore  in  heart  if  not  with 
the  lips  denied  the  Divine,  and  thus  all  things  of  the  church 
and  of  heaven,  affiliate  with  their  like  in  this  second  state,  and 
call  every  one  a  god  who  excels  in  craftiness,  worshipping  him 
with  Divine  honors.  I  have  seen  such  in  an  assembly  adoring 
a  magician,  debating  about  nature,  and  behaving  like  fools,  as 
if  they  were  beasts  under  a  human  form,  while  among  them 
there  were  some  who  in  the  world  had  been  in  stations  of  dig- 
nity, and  some  who  had  been  esteemed  learned  and  wise.  So 
with  others  in  other  states.  [5.]  From  these  few  instances  it 
may  be  inferred  what  those  are  who  have  the  interiors  of  their 
minds  closed  heavenwards,  as  is  the  case  with  all  who  have  re- 
ceived no  influx  out  of  heaven  through  acknowledgment  of  the 
Divine  and  a  life  of  faith.  Every  one  can  judge  from  himself 
how  he  would  a6l  if,  being  such,  he  were  left  free  to  a6t  with 
no  fear  of  the  law  and  no  fear  in  regard  to  his  life,  and  with  no 
outward  restraints,  such  as  fear  of  injury  to  one's  reputation  or 
of  loss  of  honor  and  gain  and  consequent  pleasures.  [6.] 
Nevertheless,  the  insanity  of  such  is  restrained  by  the  Lord  that 
it  may  not  rush  beyond  the  limits  of  use  ;  for  even  such  spirits 
perform  some  use.  In  them  good  spirits  see  what  evil  is  and 
its  nature,  and  what  man  is  when  he  is  not  led  by  the  Lord, 
Another  of  their  uses  is  their  colle6ling  together  evil  spirits  like 
themselves  and  separating  them  from  the  good  ;  and  another, 
that  the  truths  and  goods  that  the  evil  had  outwardly  professed 
and  feigned  are  taken  away  from  them,  and  they  are  brought 
into  the  evils  of  their  life  and  the  falsities  of  their  evil,  and  are 
thus  prepared  for  hell.  [7.1  For  no  one  enters  hell  until  he  is 
in  his  own  evil  and  falsities  of  evil,  since  no  one  is  permitted 
there  to  have  a  divided  mind,  that  is,  to  think  and  speak  one 
thing  and  to  will  another.  Every  evil  spirit  there  must  think 
what  is  false  from  evil,  and  speak  from  the  falsity  of  evil,  in 
both  respe6ls  from  the  will,  thus  from  his  own  essential  love 
and  its  delight  and  pleasure,  in  the  same  way  that  he  thought 
while  in  the  world  when  he  was  in  his  spirit,  that  is,  in  the  same 
way  as  he  thought  in  himself  when  he  thought  from  interior  af- 
fedlion.  The  reason  is  that  the  will  is  the  man  himself,  and  not 
the  thought  except  so  far  as  it  partakes  of  the  will,  the  will  be- 
ing the  very  nature  itself  or  disposition  of  the  man.  Therefore 
man's  being  let  into  his  will  is  being  let  into  his  nature  or  dis- 
position, and  likewise  into  his  life  ;  for  by  his  life  man  puts  on 
a  nature ;  and  after  death  he  continues  to  be  such  as  the  nature 


324  '  HEAVEN    AND    HELL. 

is  that  he  has  aquired  by  his  Hfe  in  the  world ;  and  with  the 
evil  this  nature  can  no  longer  be  amended  and  changed  by- 
means  of  the  thought  and  by  the  understanding  of  truth. 

509*  When  evil  spirits  are  in  this  second  state,  as  they 
rush  into  evils  of  every  kind  they  are  subjedled  to  frequent  and 
grievous  punishments.  In  the  world  of  spirits  there  are  many 
kinds  of  punishment ;  and  there  is  no  regard  for  person,  whether 
one  had  been  in  the  world  a  king  or  a  servant.  Erery  evil 
carries  its  punishment  with  it,  the  two  making  one;  therefore 
whoever  is  in  evil  is  also  in  the  punishment  of  evil.  And  yet 
no  one  in  the  other  world  suffers  punishment  on  account  of  the 
evils  that  he  had  done  in  this  world,  but  only  on  account  of  the 
evils  that  he  then  does  ;  although  it  amounts  to  the  same  and 
is  the  same  thing  whether  it  be  said  that  men  suffer  punish- 
ment on  account  of  their  evils  in  the  world  or  that  they  suffer 
punishment  on  account  of  the  evils  they  do  in  the  other  life, 
since  every  one  after  death  returns  into  his  own  life  and  thus 
into  like  evils ;  and  the  man  continues  the  same  as  he  had  been 
in  the  life  of  the  body  (n.  470-484).  Men  are  punished  for  the 
reason  that  the  fear  of  punishment  is  the  sole  means  of  subduing 
evils  in  this  state.  Exhortation  is  no  longer  of  any  avail,  neither 
is  instru6lion  or  fear  of  the  law  and  of  the  loss  of  reputation, 
since  every  one  then  a6ls  from  his  nature;  and  that  nature  can 
be  restrained  and  broken  only  by  punishments.  But  good  spir- 
its, although  they  had  done  evils  in  the  world,  are  not  punished, 
because  their  evils  do  not  return.  Moreover,  I  have  learned  that 
the  evils  they  did  were  of  a  different  kind  or  nature,  not  being 
done  purposely  in  opposition  to  the  truth,  or  from  any  other 
badness  of  heart  than  that  which  they  received  by  inheritance 
from  their  parents,  and  that  they  were  borne  into  this  by  a  blind 
delight  when  they  were  in  externals  separate  from  internals. 

510.  Every  one  goes  to  his  own  society  in  which  his  spirit 
had  been  in  the  world  ;  for  every  man,  as  regards  his  spirit,  is 
conjoined  to  some  society,  either  infernal  or  heavenly,  the  evil 
man  to  an  infernal  society  and  the  good  man  to  a  heavenly 
society,  and  to  that  society  he  is  brought  after  death  (see  n.  438), 
The  spirit  is  led  to  his  society  gradually,  and  at  length  enters  it. 
When  an  evil  spirit  is  in  the  state  of  his  interiors  he  is  turned 
by  degrees  toward  his  own  society,  and  at  length,  before  that 
state  is  ended,  dire6lly  to  it ;  and  when  that  state  is  ended  he 
himself  casts  himself  into  the  hell  where  those  are  who  are  like 
himself.  This  aft  of  casting  down  appears  to  the  sight  like  one 
falling  headlong  with  the  head  downwards  and  the  feet  upwards. 
The  cause  of  this  appearance  is  that  the  spirit  himself  is  in  an 


THIRD    STATE    OF    MAN    AFTER    DEATH.  325 

inverted  order,  having  loved  infernal  things  and  reje6\ed  heav- 
enly things.  In  this  second  state  some  evil  spirits  enter  the  hells 
and  come  out  again  by  turns  ;  but  these  do  not  appear  to  fall 
headlong  as  those  do  that  are  fully  vastated.  Moreover,  the 
society  itself  in  which  they  had  been  as  regards  their  spirit 
while  in  the  world  is  shown  to  them  when  they  are  in  the  state 
of  their  exteriors,  that  they  may  thus  learn  that  even  while  in 
the  life  of  the  body  they  were  in  hell,  although  not  in  the  same 
state  as  those  that  are  in  hell  itself,  but  in  the  same  state  as 
those  who  are  in  the  world  of  spirits.  Of  this  state,  as  com- 
pared with  those  that  are  in  hell,  more  will  be  said  hereafter. 

311.  In  this  second  state  the  separation  of  evil  spirits  from 
good  spirits  takes  place.  In  the  first  state  they  are  together, 
for  while  a  spirit  is  in  his  exteriors  he  is  as  he  was  in  the  world, 
thus  the  evil  with  the  good  and  the  good  with  the  evil ;  but  it  is 
otherwise  when  he  has  been  brought  into  his  interiors  and  left 
to  his  own  nature  or  will.  The  separation  of  evil  spirits  from 
good  spirits  is  effe6ted  by  various  means  ;  in  general  by  their 
being  taken  about  to  those  societies  with  which  in  their  first 
state  they  had  communication  by  means  of  their  good  thoughts 
and  affe6lions,  thus  to  those  societies  that  they  had  induced  to 
believe  by  outward  appearances  that  they  were  not  evil.  Usu- 
ally they  are  led  about  through  a  wide  circle,  and  everj'where 
what  they  really  are  is  made  manifest  to  good  spirits.  At  the 
sight  of  them  the  good  spirits  turn  away ;  and  at  the  same  time 
the  evil  spirits  who  are  being  led  about  turn  their  faces  away 
from  the  good  towards  that  quarter  where  their  infernal  society 
is,  into  which  they  are  about  to  come.  Other  methods  of 
separation,  which  are  many,  will  not  now  be  mentioned. 


LIII. 

Third  State  of  Man  after  Death,  which  is  a  State 
OF  Instruction  for  those  who  enter  Heaven. 

512.  The  third  state  of  man  after  death,  that  is,  of  his 
s])irit,  is  a  state  of  instru6lion.  This  state  is  for  those  who  enter 
heaven  and  become  angels.  It  is  not  for  those  who  enter  hell, 
because  such  are  incapable  of  being  taught,  and  therefore  their 
second  state  is  also  their  third,  ending  in  this,  that  they  are 
whnll\-  turned  to  their  own   love,  thus  to  that  infernal  society 


326  HEAVEN   AND    HELL. 

which  is  in  a  hke  love.  When  this  has  been  done  they  will 
and  think  from  that  love  ;  and  as  that  love  is  infernal  they  will 
nothing  but  what  is  evil  and  think  nothing  but  what  is  false  ; 
and  in  such  thinking  and  willing  they  find  their  delights,  be- 
cause these  belong  to  their  love ;  and  in  consequence  of  this 
they  rejedl  every  thing  good  and  true  which  they  had  previously 
adopted  as  serviceable  to  their  love  as  means.  [2.]  Good 
spirits,  on  the  other  hand,  are  led  from  the  second  state  into 
the  third,  which  is  the  state  of  their  preparation  for  heaven 
by  means  of  instru6lion.  For  one  can  be  prepared  for  heaven 
only  by  means  of  knowledges  of  good  and  truth,  that  is,  only  by 
means  of  instru6lion,  since  one  can  know  what  spiritual  good 
and  truth  are,  and  what  evil  and  falsity  are,  which  are  their  op- 
posites,  only  by  being  taught.  One  can  learn  from  the  world 
what  civil  and  moral  good  and.  truth  are,  which  are  called 
justice  and  honesty,  because  there  are  civil  laws  in  the  world 
that  teach  what  is  just,  and  there  is  intercourse  with  others 
whereby  man  learns  to  live  in  accordance  with  moral  laws,  all 
of  which  have  relation  to  what  is  honest  and  right.  But  spirit- 
ual good  and  truth  are  learned  from  heaven,  not  from  the  world. 
They  can  be  learned  from  the  Word  and  from  the  do6lrine  uf 
the  church  that  is  drawn  from  the  Word  and  yet  unless  man  in 
respect  to  his  interiors  which  belong  to  his  mind  is  in  heaven 
spiritual  good  and  truth  cannot  flow  into  his  life ;  and  man  is  in 
heaven  when  he  both  acknowledges  the  Divine  and  a6ts  justly 
and  honestly  for  the  reason  that  he  ought  so  to  a6l  because  the 
Word  requires  it.  This  is  living  justly  and  honestly  for  the 
sake  of  the  Divine,  and  not  for  the  sake  of  self  and  the  world, 
as  ends.  [3.]  But  no  one  can  so  a6l  until  he  has  been  taught, 
for  example,  that  there  is  a  God,  that  there  is  a  heaven  and  a 
hell,  that  there  is  a  life  after  death,  that  God  ought  to  be  loved 
supremely,  and  the  neighbor  as  oneself,  and  that  what  is  taught 
in  the  Word  ought  to  be  believed  because  the  Word  is  Divine. 
Without  a  knowledge  and  acknowledgment  of  these  things  man 
is  unable  to  think  spiritually  ;  and  if  he  has  no  thought  about 
them  he  does  not  will  them ;  for  what  a  man  does  not  know  he 
cannot  think,  and  what  he  does  not  think  he  cannot  will.  So  it 
is  when  man  wills  these  things  that  heaven  flows  into  his  life, 
that  is,  the  Lord  through  heaven,  for  the  Lord  flows  into  the 
will  and  through  the  will  into  the  thought,  and  through  both 
into  the  life,  and  the  whole  life  of  man  is  from  these.  All  this 
makes  clear  that  spiritual  good  and  truth  are  learned  not  from 
the  world  but  from  heaven,  and  that  one  can  be  prepared  for 
heaven  only  by  means  of  instrudion.     [4.]    Moreover,  so  for  as 


THIRD    STATE   OF    MAN    AFTER    DEATH.  327 

the  Lord  flows  into  the  life  of  any  one  He  instruds  him,  for 
He  kindles  the  will  with  the  love  of  knowing  truths  and  en- 
lightens the  thought  to  know  them  ;  and  so  far  as  this  is  done 
the  interiors  of  man  are  opened  and  heaven  is  implanted  in 
them ;  and  furthermore,  what  is  Divine  and  heavenly  flows  into 
the  honest  things  pertaining  to  moral  life  and  into  the  just 
things  pertaining  to  civil  life  in  man,  and  makes  them  spiritual, 
since  man  then  does  these  things  from  the  Divine,  which  is  do- 
ing them  for  the  sake  of  the  Divine.  P'or  the  things  honest 
and  just  pertaining  to  moral  and  civil  life  which  a  man  does 
from  that  source  are  the  essential  effeds  of  spiritual  life  ;  and 
the  efied  derives  its  all  from  the  efifeding  cause,  since  such  as 
the  cause  is  such  is  the  efled. 

513.  Instruction  is  given  by  the  angels  of  many  societies, 
especially  those  in  the  northern  and  southern  quarters,  because 
those  angelic  societies  are  in  intelligence  and  wisdom  from  a 
knowledge  of  good  and  truth.  The  places  of  instrudion  are 
towards  the  north  and  are  various,  arranged  and  distinguished 
according  to  the  kinds  and  varieties  of  heavenly  goods,  that  all 
and  each  may  be  instructed  according  to  their  disposition  and 
ability  to  receive,  the  places  extending  round  about  to  a  great 
distance.  The  good  spirits  who  are  to  be  instructed  are  brought 
by  the  Lord  to  these  places  when  they  have  completed  their 
second  state  in  the  world  of  spirits,  and  yet  not  all ;  for  there 
are  some  that  have  been  instructed  in  the  world,  and  have  been 
prepared  there  by  the  Lord  for  heaven,  and  that  are  taken  up 
into  heaven  by  another  way — some  immediately  after  death, 
some  after  a  short  stay  with  good  spirits,  where  the  grosser 
things  of  their  thoughts  and  affedions  which  they  had  contracted 
from  honors  and  riches  in  the  world  are  removed,  and  in  that 
way  they  are  purified.  Some  first  endure  vastations,  which  is 
efieCted  in  places  under  the  soles  of  the  feet,  called  the  lower 
earth,  where  some  suffer  severely.  These  are  such  as  had  con- 
firmed themselves  in  falsities ;  for  when  falsities  have  been  con- 
firmed they  inhere  with  much  force,  and  until  they  have  been 
dispersed  truths  cannot  be  seen,  and  thus  cannot  be  accepted. 
But  vastations  and  how  they  are  effected  have  been  treated  of 
in  the  Arca?ia  Caelestia,  from  which  the  notes  below  have  been 
collected.' 


'  Vastations  are  effeded  in  the  other  life,  that  is,  tliose  that  pass 
into  the  other  life  from  the  world  an-  vastated  (n.  698,  7122,  7474,  9763). 

The  well-disposed  are  vastated  in  resped  to  falsities,  while  the  evil 
are  vastated  in  resped  to  truths  (n.  7474,  7541,  7542). 


328  HEAVEN   AND    HELL. 

5x4*  All  who  are  in  places  of  instru6lion  dwell  apart ;  for 
each  one  is  connected  in  regard  to  his  interiors  with  that  soci- 
ety of  heaven  which  he  is  about  to  enter ;  thus  as  the  societies 
of  heaven  are  arranged  in  accord  with  the  heavenly  form  (see 
above,  n.  200-212),  so  are  the  places  there  where  instruction  is 
^iven ;  and  for  this  reason  when  those  places  are  viewed  from 
heaven  something  like  a  heaven  in  a  smaller  form  is  seen.  They 
are  spread  out  in  length  from  east  to  west,  and  in  breadth  from 
south  to  north  ;  but  the  breadth  appears  to  be  less  than  the 
length.  The  arrangement  in  general  is  as  follows.  In  front  are 
those  who  died  in  childhood  and  have  been  brought  up  in 
heaven  to  the  age  of  early  youth  ;   these  after  passing  the  state 

The  well-disposed  undergo  vastations  that  they  may  be  divested  of 
what  pertains  to  the  earth  and  the  world,  which  they  had  contrafted 
while  Hving  in  the  world  (n.  7186,  9763). 

Also  that  evils  and  falsities  may  be  removed,  and  thus  there  may  be 
room  for  the  influx  of  goods  and  truths  out  of  heaven  from  the  Lord, 
and  ability  to  accept  these  (n.  7122,  9330). 

Elevation  into  heaven  is  impossible  until  such  things  have  been  re- 
moved, because  they  obstruct  heavenly  things  and  are  not  in  harmony 
with  them  (n.  6928,  7122,  7186,  7541,  7542,  9763). 

Those  who  are  to  be  raised  up  into  heaven  are  thus  prepared  for  it 
(n.  472S,  7090). 

It  is  dangerous  to  come  into  heaven  before  being  prepared  (n.  537, 
538). 

The  state  of  enlightenment  and  the  joy  of  those  who  come  out  of 
vastation  and  are  raised  up  into  heaven,  and  their  reception  there  (n. 
2699,  2701,  2704). 

The  region  where  those  vastations  are  effefled  is  called  the  lower 
earth  (n.  4728,  7090). 

That  region  is  under  the  soles  of  the  feet,  surrounded  by  the  hells  ; 
its  nature  described  (n.  4940-4951,  7090)  ;  from  e.xperience  (n.  699). 

What  the  hells  are  which  more  than  others  infest  and  vastate  (n. 
7317,  7502,  7545). 

Those  that  have  infested  and  vastated  the  well-disposed  are  after- 
wards afraid  of  them,  shun  them,  and  turn  away  from  them  (n.  7768). 

These  infestations  and  vastations  are  effected  in  different  ways  in 
accordance  with  the  adhesion  of  evils  and  falsities,  and  they  continue  in 
accordance  with  their  quality  and  quantity  (n.  1106-1113). 

Some  are  quite  willing  to  be  vastated  (n.  1107). 

Some  are  vastated  by  fears  (n.  4942). 

Some  by  being  infested  v\ith  the  evils  they  have  done  in  the  world, 
and  with  the  falsities  they  have  thought  in  the  world,  from  which  they 
have  anxieties  and  pangs  of  conscience  (n.  1106). 

Some  by  spiritual  captivity,  which  is  ignorance  of  truth  and  inter- 
ception of  truth,  combined  with  a  longing  to  know  truths  (n.  1109, 
2694). 

Some  by  sleep;  some  by  a  middle  state  between  wakefulness  and 
sleep  (n.  1108). 

Those  that  have  placed  merit  in  works  seem  to  themselves  to  be 
cutting  wood  (n.  mo). 

Others  in  other  ways,  with  great  variety  (n.  699). 


THIRD   STATE    OF    MAN    AFTER    DEATH.  329 

of  their  infancy  with  those  having  charge  of  them,  are  brought 
hither  by  the  Lord  and  instructed.  Behind  these  are  the  places 
where  those  are  taught  who  died  in  adult  age,  and  who  in  the 
world  had  an  affection  for  truth  derived  from  good  of  life. 
Again,  behind  these  are  those  who  in  the  world  were  conne6ted 
with  the  Mohammedan  religion,  and  lived  a  moral  life  and  ac- 
knowledged one  Divine,  and  the  Lord  as  the  very  Prophet. 
When  these  withdraw  from  Mohammed,  because  he  can  give 
them  no  help,  they  approach  the  Lord  and  worship  Him  and 
acknowledge  His  Divinity,  and  they  are  then  instru6led  in  the 
Christian  religion.  Behind  these  more  to  the  north  are  the 
places  of  instruction  of  various  heathen  nations  who  in  the  world 
have  lived  a  good  life  in  conformity  with  their  religion,  and 
ha\'e  thereby  acquired  a  kind  of  conscience,  and  have  done 
what  is  just  and  right  not  so  much  from  a  regard  to  the  laws 
of  their  government  as  from  a  regard  to  the  laws  of  religion, 
which  they  believed  ought  to  be  sacredly  observed,  and  in  no , 
way  violated  by  their  doings.  When  these  have  been  taught 
they  are  all  easily  led  to  acknowledge  the  Lord,  because  it  is 
impressed  on  their  hearts  that  God  is  not  invisible,  but  is  vis- 
ible under  a  human  form.  These  in  number  exceed  all  the  rest, 
and  the  best  of  them  are  from  Africa. 

515.  But  all  are  not  taught  in  the  same  way,  nor  by  the 
same  societies  of  heaven.  Those  that  have  been  brought  up 
from  childhood  in  heaven,  not  having  imbibed  falsities  from  the 
falsities  of  religion  or  defiled  their  spiritual  life  with  the  dregs 
pertaining  to  honors  and  riches  in  the  world,  receive  instru6tion 
from  the  angels  of  the  interior  heavens ;  while  those  that  have 
died  in  adult  age  receive  instru6tion  mainly  from  angels  of  the 
lowest  heaven,  because  these  angels  are  better  suited  to  them 
than  the  angels  of  the  interior  heavens,  who  are  in  interior  wis- 
dom which  is  not  yet  acceptable  to  them.  But  the  Mohammed- 
ans receive  instruction  from  angels  who  had  been  [)reviously 
in  the  same  religion  and  had  been  converted  to  Christianity. 
The  heathen,  too,  are  taught  by  their  angels. 

516.  All  teaching  there  is  from  do6trine  drawn  from  the 
Word,  and  not  from  the  Word  apart  from  do6trine.  Christians 
are  taught  from  heavenly  do6trine,  which  is  in  entire  agreement 
with  the  internal  sense  of  the  Word.  All  others,  as  the  Moham- 
medans and  heathen,  are  taught  from  doctrines  suited  to  their 
apprehension,  which  differ  from  heavenly  do6trine  only  in  this, 
that  spiritual  life  is  taught  by  means  of  moral  life  in  harmony 


53©  HEAVEN    AND    HELL. 

with  the  good  tenets  of  their  religion  according  to  which  they 
had  shaped  their  life  in  the  world. 

517*  Instru6lion  in  the  heavens  differs  from  instru6lion  on 
earth  in  that  knowledges  are  not  committed  to  memory,  but  to 
life ;  for  the  memory  of  spirits  is  in  their  life,  for  they  receive 
and  imbibe  everything  that  is  in  harmony  with  their  life,  and  do 
not  receive,  still  less  imbibe,  what  is  not  in  harmony  with  it ; 
for  spirits  are  afifedlions,  and  are  therefore  in  a  human  form  that 
is  in  accord  with  their  affedlions.  [2.]  Being  such  they  are 
constantly  animated  by  an  affe(5lion  for  truth  that  looks  to  the 
uses  of  life ;  for  the  Lord  provides  for  every  one's  loving  the 
uses  suited  to  his  genius  ;  and  that  love  is  exalted  by  the  hope 
of  becoming  an  angel.  And  as  all  the  uses  of  heaven  have  re- 
lation to  the  general  use,  which  is  the  good  of  the  Lord's  king- 
dom, which  in  heaven  is  the  father-land,  and  as  all  special  and 
particular  uses  are  to  be  valued  in  proportion  as  they  more 
closely  and  fully  have'  regard  to  that  general  use,  so  all  of  these 
special  and  particular  uses,  which  are  innumerable,  are  good  and 
heavenly ;  and  in  every  one  an  affection  for  truth  is  so  con- 
joined with  an  affe6lion  for  use  that  the  two  make  one ;  and 
thereby  truth  is  so  implanted  in  use  that  the  truths  they  acquire 
are  truths  of  use.  In  this  way  are  angelic  spirits  taught  and 
prepared  for  heaven.  [3.]  An  affedion  for  truth  that  is  suited 
to  the  use  is  insinuated  by  various  means,  most  of  which  are 
unknown  in  the  world ;  chiefly  by  representatives  of  uses  which 
in  the  spiritual  world  are  exhibited  in  a  thousand  ways,  and 
with  delights  and  pleasures  that  permeate  the  spirit  from  the  in- 
teriors of  its  mind  to  the  exteriors  of  its  body,  and  thus  affe6t 
the  whole ;  and  in  consequence  the  spirit  becomes  as  it  were  his 
use ;  and  therefore  when  he  comes  into  his  society,  into  which  he 
IS  initiated  by  instru6lion,  he  is  in  his  life  by  being  in  his  use.' 


'  Every  good  has  both  its  delight  and  its  quality  from  uses  and  in 
accordance  with  uses ;  therefore  such  as  the  good  is  such  the  use  is 
(n.  3049,  4984,  7038). 

Angelic  life  consists  in  the  goods  of  love  and  charity,  thus  in  per- 
forming uses  (n.  454). 

The  Lord,  and  therefore  the  angels,  have  regard  to  nothing  in  man 
but  ends  which  are  uses  (n.  13 16,  1645,  5854). 

The  kingdom  of  the  Lord  is  a  kingdom  of  uses  (n.  454,  696,  1103, 
3645,  4054,  7038). 

Serving  the  Lord  is  performing  uses  (n.  703S). 

What  man  is,  such  are  his  uses  (n.  1568,  3570,  4054,  6571,  6935,  6938, 
10284). 


THIRD    STATE    OF    MAN    Al'TKR    DKATH.  33I 

From  all  this  it  is  clear  that  knowledges,  which  are  exter- 
nal truths,  do  not  bring  any  one  into  heaven,  but  the  life 
itself,  which  is  a  life  of  uses  implanted  by  means  of  know- 
ledges. 

518*  There  were  some  spirits  who  had  convinced  them- 
selves, by  thinking  about  it  in  the  world,  that  they  would  go  to 
hea\'en  and  be  received  before  others  because  of  their  learning 
and  their  great  knowledge  of  the  Word  and  of  the  do6lrines  of 
tlieir  churches,  believing  that  they  were  wise  in  consequence, 
and  were  such  as  are  meant  by  those  of  whom  it  is  said  that 

"They  shall  shine  as  the  brightness  of  the  firmament,"  and  "as  the 
stars"  (Z>a«rV/xii.  3). 

These  were  examined  to  see  whether  their  knowledges  resided 
in  the  memory  or  in  the  life.  Such  of  them  as  had  a  genuine 
affe6lion  for  truth,  that  is,  who  had  uses  separated  from  what 
pertains  to  the  body  and  the  world  as  their  end,  which  are 
essentially  spiritual  uses — these,  when  they  had  been  instru6led, 
were  received  into  heaven ;  and  it  was  then  given  them  to  know 
what  it  is  that  shines  in  heaven,  namely.  Divine  truth  (which  is 
the  light  of  heaven)  in  use,  which  is  a  plane  that  receives  the 
rays  of  that  light  and  turns  them  into  various  splendors.  But 
those  in  whom  knowledges  resided  merely  in  the  memory,  and 
who  had  acquired  therefrom  an  ability  to  reason  about  truths 
and  to  prove  what  they  had  already  accepted  as  principles,  see- 
ing such  principles,  after  they  had  confirmed  them,  as  truths, 
although  they  were  falsities — these,  as  they  were  in  no  heavenly 
light,  and  yet  were  in  a  belief  derived  from  the  conceit  that 
usually  adheres  to  such  intelligence  that  they  were  more  learned 
than  others,  and  would  for  that  reason  enter  heaven  and  be 
served  by  the  angels,  in  order  that  they  might  be  withdrawn 
from  their  delusi\'e  faith,  were  taken  up  to  the  first  or  outmost 
heaven  to  be  introduced  into  an  angelic  society.  But  at  the 
very  threshold  their  eyes  began  to  be  darkened  by  the  inflowing 
of  the  light  of  heaven,  and  their  understanding  to  be  disturbed, 
and  at  length  they  began  to  gasp  as  if  at  the  point  of  death ; 
and  as  soon  as  they  felt  the  heat  of  heaven,  which  is  heavenly 
love,  they  began  to  be  inwardly  tormented.  They  were  there- 
fore cast  out,  and  afterwards  were  taught  that  knowledges  do 
not  make  an  angel,  but  the  life  itself,  which  is  gained  by  means 
of  knowledges,  for  knowledges  regarded  in  themselves  are  out- 
side of  hea\'en ;  but  life  acquired  by  means  of  knowledges  is 
within  heaven. 


332  HEAVEN   AND    HELL. 

519*  When  spirits  have  been  prepared  for  heaven  by  in- 
struction in  the  places  above  described,  which  is  effe6led  in  a 
short  time  on  account  of  their  being  in  spiritual  ideas  that  com- 
prehend many  particulars  together,  they  are  clothed  with  angelic 
garments,  which  are  mostly  glowing  white  as  if  made  of  fine 
linen ;  and  they  are  thus  brought  to  the  way  that  leads  up- 
wards towards  heaven,  and  are  delivered  there  to  angel  guards^ 
and  afterwards  are  received  by  otjier  angels  and  introduced  into 
societies  and  into  many  blessednesses  there.  After  this  each 
one  is  led  by  the  Lord  into  his  own  society,  which  is  also  effe6l- 
ed  by  various  ways,  sometimes  by  winding  paths.  The  ways 
by  which  they  are  led  are  not  known  to  any  angel,  but  are 
known  to  the  Lord  alone.  When  they  come  to  their  own  soci- 
ety their  interiors  are  opened  ;  and  as  these  are  in  harmony  with 
the  interiors  of  the  angels  who  are  in  that  society  they  are  im- 
mediately recognized  and  received  with  joy. 

^20*  To  this  I  will  add  a  memorable  faft  respe6ling  the 
ways  that  lead  from  these  places  to  heaven,  by  which  the  newly- 
arrived  angels  are  introduced.  There  are  eight  ways,  two  from 
each  place  of  instru6lion,  one  going  up  in  an  eastern  dire6lion 
the  other  towards  the  west.  Those  that  enter  the  Lord's  celes- 
tial kingdom  are  mtroduced  by  the  eastern  way,  while  those 
that  enter  the  spiritual  kingdom  are  introduced  by  the  western 
way.  The  four  ways  that  lead  to  the  Lord's  celestial  kingdom 
appear  adorned  with  olive  trees  and  fruit  trees  of  various  kinds  ; 
but  those  that  lead  to  the  Lord's  spiritual  kingdom  appear 
adorned  with  vines  and  laurels.  This  is  from  correspondence, 
because  vines  and  laurels  correspond  to  affedion  for  truth  and 
its  uses,  while  olives  and  fruits  correspond  to  affedion  for  good 
and  its  uses. 


LIV. 

No  One  enters  Heaven  by  Mercy  apart  from  Means. 

521.  Those  that  have  not  been  instru6led  about  heaven  and 
the  way  to  heaven,  and  about  the  life  of  heaven  in  man,  sup- 
pose that  being  received  into  heaven  is  a  mere  matter  of  mercy» 
and  is  granted  to  those  that  have  faith,  and  for  whom  the  Lord 


NONE  KNTKR  HEAVEN  BY  MERCY  APART  l-KO.M  MEANS.  ^^;2, 

intercedes ;  thus  that  it  is  an  admission  from  mere  favor ;  con- 
sequently that  all  men  without  exception  might  be  saved  if  the 
Lord  so  pleased,  and  some  believe  that  all  in  hell  mio;ht  be  so 
saved.  But  those  who  so  think  know  nothing  about  man,  that 
he  is  just  such  as  his  life  is,  and  that  his  life  is  such  as  his  love 
is,  both  in  respedl  to  the  interiors  pertaining  to  his  will  and  un- 
derstanding and  in  respetl  to  the  exteriors  pertaining  to  his 
body  ;  also  that  his  bodily  form  is  merely  the  external  form  in 
which  the  interiors  exhibit  themselves  in  effe6l ;  consequently 
that  one's  love  is  the  whole  man  (see  above,  n.  363).  Nor 
do  they  know  that  the  body  lives  not  from  itself,  but  from  its 
spirit,  and  that  a  man's  spirit  is  his  essential  affeclion,  and  his 
spiritual  body  is  nothing  else  than  his  affe6lion  in  human  form, 
and  in  such  a  form  it  appears  after  death  (see  above,  n.  453-460). 
So  long  as  man  remains  ignorant  of  all  this  he  may  be  induced 
to  believe  that  salvation  involves  nothing  but  the  Divine  good 
pleasure,  which  is  called  mercy  and  grace. 

522.  First  let  us  consider  what  the  Divine  mercy  is.  The 
Divine  mercy  is  pure  mercy  towards  the  whole  human  race,  to 
save  it ;  and  it  is  unceasing  towards  every  man,  and  is  never 
withdrawn  from  any  one;  so  that  every  one  is  saved  who  can 
be  saved.  And  yet  no  one  can  be  saved  except  by  Divine 
means,  which  means  the  Lord  reveals  in  the  Word.  The  Di- 
vine means  are  what  are  called  Divine  truths,  which  teach  how 
man  must  live  in  order  to  be  saved.  By  these  truths  the  Lord 
leads  man  to  heaven,  and  by  them  He  implants  in  man  the  life 
of  heaven.  This  the  Lord  does  for  all.  But  the  life  of  heaven 
can  be  implanted  in  no  one  unless  he  abstains  from  evil,  for  evil 
obstrudls.  So  far,  therefore,  as  man  abstains  from  evil  he  is  led 
by  the  Lord  out  of  pure  mercy  by  His  Divine  means,  and  this 
from  infancy  to  the  end  of  his  life  in  the  world  and  afterwards 
to  eternity.  This  is  what  is  meant  by  the  Divine  mercy.  And 
from  this  it  is  evident  that  the  mercy  of  the  Lord  is  pure  mercy, 
but  not  apart  from  means,  that  is,  it  does  not  look  to  saving  all 
out  of  mere  good  pleasure,  however  they  may  have  lived. 

523.  The  Lord  never  does  any  thing  contrary  to  order, 
because  He  Himself  is  Order.  The  Divine  truth  that  goes  forth 
from  the  Lord  is  what  constitutes  order ;  and  Divine  truths  are 
the  laws  of  order.  It  is  in  accord  with  these  laws  that  the  Lord 
leads  man.  Consequently  to  save  man  by  mercy  apart  from 
means  would  be  contrary  to  Divine  order,  and  what  is  contrary 
to   Divine  order  is  contrarv   to  the   Divine.      Divine   order   is 


334  HEAVEN    AND    HELL. 

heaven  in  man,  and  this  man  has  perverted  in  himself  by  a  life 
contrary  to  the  laws  of  order,  which  are  Divine  truths.  Into 
this  order  man  is  brought  back  by  the  Lord  out  of  pure  mercy 
by  means  of  the  laws  of  order ;  and  so  far  as  he  is  brought  back 
into  this  order  he  receives  heaven  in  himself;  and  he  that  re- 
ceives heaven  in  himself  enters  heaven.  This  again  makes  evi- 
dent that  the  Lord's  Divine  mercy  is  pure  mercy,  and  not  mercy 
apart  from  means.' 

324.  If  men  could  be  saved  by  mercy  apart  from  means  all 
would  be  saved,  even  those  in  hell ;  in  fa6l.  there  would  be  no 
hell,  because  the  Lord  is  mercy  itself,  love  itself,  and  goodness 
itself  Therefore  it  is  inconsistent  with  His  Divine  to  say  that 
He  is  able  to  save  all  apart  from  means  and  does  not  save  them. 
It  is  known  from  the  Word  that  the  Lord  wills  the  salvation 
of  all,  and  the  damnation  of  no  one. 

525.  Most  of  those  who  enter  the  other  life  from  the 
Christian    world    bring   with    them    this    belief   that    they  can 


■  Divine  truth  going  forth  from  the  Lord  is  the  source  of  order, 
and  Divine  good  is  the  essential  of  order  (n.  1728,  2258,  8700,  8988). 

Thus  the  Lord  is  order  (n.  1919,  201 1,  51 10,  5703,  10336,  10619). 

Divine  truths  are  the  laws  of  order  (n.  2447,  7995). 

The  whole  heaven  is  arranged  by  the  Lord  in  accordance  with  His 
Divine  order  (n.  3038,  7211,  9128,  9338,  10125,  10151,  10157). 

Therefore  the  form  of  heaven  is  a  form  in  accord  with  the  Divine 
order  (n.  4040-4043,  6607,  9877). 

So  far  as  a  man  is  living  in  accordance  with  order,  that  is,  so  far  as 
he  is  living  in  good  in  accordance  with  Divine  truths,  he  is  receiving 
heaven  in  himself  (n.  4839). 

Man  is  the  being  in  whom  are  brought  together  all  things  of  Divine 
order,  and  by  creation  he  is  Divine  order  in  form,  because  he  is  a  re- 
cipient of  Divine  order  (n.  3628,  4219,  4220,  4223,  4523,  4524,  5214,  6013, 
6057,  6605,  6626,  9706,  10156,  10472). 

Man  is  not  tjorn  into  good  and  truth  but  into  evil  and  falsity,  thus 
not  into  Divine  orcfcr  but  into  the  opposite  of  order,  and  for  this  rea- 
son he  is  born  into  pure  ignorance  ;  consequently  it  is  necessary  for 
him  to  be  born  anew,  that  is,  to  be  regenerated,  which  is  effected  by 
the  Lord  by  means  of  Divine  truths,  that  he  may  be  brought  back  into 
order  (n.  1047,  2307,  2308,  3518,  3812,  8480,  8550,  102S3,  10284,  10286, 
10731). 

When  the  Lord  forms  man  anew,  that  is,  regenerates  him,  He  ar- 
ranges all  things  in  him  in  harmony  with  order,  that  is,  in  the  form  of 
heaven  (n.  5700,  6690,  9931,  10303). 

Evils  and  falsities  are  contrary  to  order ;  nevertheless  those  who 
are  in  them  are  ruled  by  the  Lord  from  order,  although  not  in  accord- 
ance with  order  (n.  4839,  7877,  10777). 

It  is  impossible  for  a  man  who  lives  in  evil  to  be  saved  by  mercy 
alone,  for  that  would  be  contrary-  to  Divine  order  (n.  8700). 


NONE  ENTER   HEAVEN   BV  MERCV   APART  FROM   MEANS.      335 

be  sa\ed  by  mercy  apart  from  means,  and  pray  for  that  mercy ; 
but  when  examined  they  are  found  to  believe  that  entering 
heaven  is  merely  gaining  admission,  and  that  those  who  are  let 
in  are  in  heavenly  joy.  They  are  wholly  ignorant  what  heaven 
is,  and  what  hea\enly  joy  is,  and  consequently  are  told  that  the 
Lord  denies  heaven  to  no  one,  and  that  they  can  be  admitted 
and  can  stay  there  if  they  desire  it.  Those  who  so  desired 
were  admitted  ;  but  as  soon  as  they  reached  the  first  threshold 
they  were  seized  with  sucli  anguish  of  heart  from  a  draught  of 
heavenly  heat,  which  is  the  love  in  which  angels  are,  and  from 
an  inflow  of  heavenly  light,  which  is  Divine  truth,  that  they  felt 
in  themselves  infernal  torment  instead  of  heavenly  joy,  and 
struck  with  disma}-  they  cast  themselves  down  therefrom.  Thus 
were  they  taught  by  li\ing  ex{)erience  that  it  is  impossible  to 
grant  heaven  to  any  one  from  mercy  apart  from  means. 

526.  I  have  occasionally  talked  with  angels  about  this,  and 
have  told  them  that  most  of  those  in  the  world  who  live  in  evil, 
when  they  talk  with  others  about  heaven  and  eternal  life,  ex- 
press no  other  idea  than  that  entering  heaven  is  merely  being 
admitted  from  mercy  alone.  And  this  is  believed  by  those 
especially  who  make  faith  the  medium  of  salvation.  For  such 
in  the  principles  of  their  religion  have  no  regard  to  the  life  and 
the  deeds  of  love  that  make  life,  and  thus  to  none  of  the  other 
means  by  which  the  Lord  implants  heaven  in  man  and  renders 
him  receptive  of  heavenly  joy  ;  and  as  they  thus  reje6l  every 
a6lual  mediation  they  conclude,  as  a  necessary  consequence  of 
the  principle,  that  man  enters  heaven  from  mercy  alone,  to  which 
mercy  God  the  Father  is  believed  to  be  moved  by  the  interces- 
sion of  the  Son.  [2.]  To  all  this  the  angels  said  that  they 
knew  such  a  tenet  follows  of  necessity  from  the  assumption  that 
man  is  saved  by  faith  alone,  and  since  that  tenet  is  the  head  of 
all  the  rest,  and  since  into  it,  because  it  is  not  true,  no  life  can 
flow,  this  is  the  source  of  the  ignorance  that  prevails  in  the 
church  at  this  day  in  regard  to  the  Lord,  heaven,  the  life  after 
death,  heavenly  joy,  the  essence  of  lo\e  and  charity,  and  in 
general,  in  regard  to  good  and  its  conjun6tion  with  truth,  con- 
sequently in  regard  to  the  life  of  man,  whence  it  is  and  what  it 
is ;  when  it  should  be  known  that  thought  never  constitutes 
any  one's  life,  but  the  will  and  the  consequent  deeds  ;  and  that 
the  life  is  from  the  thought  only  to  the  extent  that  the  thought  is 
derived  from  the  will ;  neither  is  life  from  the  faith  except  so  far 


336  HEAVEN    AND    HELL. 

as  the  taith  is  derived  from  the  love.  Angels  are  grieved  that 
these  persons  do  not  know  that  faith  alone  is  impossible  in  any- 
one, since  faith  apart  from  its  origin,  which  is  love,  is  nothing 
but  knowledge,  and  in  some  is  merely  a  sort  of  persuasion  that 
has  the  semblance  of  faith  (see  above,  ri.  482).  Such  a  per- 
suasion is  not  in  the  life  of  man,  but  outside  of  it,  since  it  is 
separated  from  man  unless  it  coheres  with  his  love.  [3.]  The 
angels  said  further  that  those  who  hold  to  this  principle  con- 
cerning the  essential  means  of  salvation  in  man  must  needs  be- 
lieve in  mercy  apart  from  means,  for  they  perceive  both  from 
natural  light  and  from  the  experience  of  sight  that  faith  separ- 
ate does  not  constitute  the  life  of  man,  since  those  who  lead  an 
evil  life  are  able  to  think  and  to  be  persuaded  the  same  as 
others  ;  and  from  this  comes  the  belief  that  the  evil  as  well  as 
the  good  can  be  saved,  provided  that  at  the  hour  of  death  they 
talk  with  confidence  about  intercession,  and  about  the  mercy 
that  is  granted  through  that  intercession.  The  angels  declared 
that  they  had  never  yet  seen  any  one  who  had  lived  an  evil 
life  received  into  heaven  from  mercy  apart  from  means,  what- 
ever trust  or  confidence  (which  is  preeminently  meant  by  faith) 
he  had  exhibited  in  his  talk  in  the  world.  [4.]  When  asked 
about  Abraham,  Isaac,  Jacob,  David,  and  the  apostles,  whether 
they  were  not  received  into  heaven  from  mercy  apart  from 
means,  the  angels  replied  that  not  one  of  them  was  so  received, 
but  every  one  in  accordance  with  his  life  in  the  world  ;  that 
they  knew  where  these  were,  and  that  they  were  no  more 
esteemed  there  than  others.  They  said  that  these  persons  are 
mentioned  with  honor  in  the  Word  for  the  reason  that  in  the 
internal  sense  the  Lord  is  meant  by  them — by  Abraham,  Isaac, 
and  Jacob,  the  Lord  in  respe6l  to  the  Divine  and  the  Divine 
Human ;  by  David  the  Lord  in  respe6l  to  the  Divine  royalty ; 
and  by  the  apostles  the  Lord  in  respe6l  to  Divine  truths  ;  also 
that  when  the  Word  is  read  by  man  the  angels  have  no  per- 
ception whatever  of  these  men,  for  their  names  do  not  enter 
heaven  ;  but  they  have  instead  a  perception  of  the  Lord  as  He 
has  just  been  described  ;  consequently  in  the  Word  that  is  in 
heaven  (see  above,  n.  259)  there  are  no  such  names,  since  that 
Word  is  the  internal  sense  of  the  Word  that  is  in  the  world.' 


'  In  the  internal  sense  of  the  Word  by  Abraham,  Isaac,  and  Jacob, 


NONE  ENTER   HEAVEN   HV   MEKCV   APART  FROM    MEANS.      337 

527.  I  can  testify  from  much  experience  that  it  is  impos- 
sible to  implant  the  life  of  heaven  in  those  who  in  the  world 
have  hved  a  life  opposite  to  the  life  of  heaven.  There  were 
some  who  had  believed  that  when  after  death  they  should  hear 
Divine  truths  from  the  angels  they  would  readily  accept  them 
and  believe  them,  and  live  a  different  life,  and  thus  be  received 
into  heaven.  But  the  experiment  was  made  with  great  numbers, 
although  it  was  confined  to  those  who  held  this  belief,  and  was 
permitted  in  their  case  to  teach  them  that  repentance  is  not 
possible  after  death.  Some  of  those  with  whom  the  experiment 
was  made  understood  truths  and  seemed  to  accept  them  ;  but 
as  soon  as  they  turned  to  the  life  of  their  love  they  rejeded 
them,  and  even  spoke  against  them.  Others  were  unwilling  to 
hear  them,  and  at  once  rcje(5led  them.  Others  wished  to  have 
the  life  of  love  that  they  had  contra6led  from  the  world  taken 
away  from  them,  and  to  have  the  angelic  life,  or  the  life  of  heav- 
en, infused  in  its  place.  This,  too,  was  permitted  to  be  done ; 
but  as  soon  as  the  life  of  their  love  was  taken  away  they  lay  as 
if  dead,  with  their  mental  powers  gone.  By  these  and  other 
experiments  the  simple  good  were  taught  that  no  one's  life  can 
by  any  means  be  changed  after  death  ;  that  an  evil  life  can  in 
no  way  be  converted  into  a  good  life,  or  an  infernal  life  into  an 
angelic  life,  for  every  spirit  from  head  to  heel  is  just  such  as  his 
love  is,  and  therefore  just  such  as  his  life  is  ;  and  to  convert  this 
life  into  its  opposite  is  to  destroy  the  spirit  completely.  The 
angels   declare  that   it  would   be  easier   to  change  a  night-owl 


the   Lord   in   rasped  to  the    Divine   Itself  and   the  Divine  Human  is 
meant  (n.  1893,  4615,  609S,  61S5,  6276,  6804,  6S47). 

In  heaven  Abraham  is  unknown  (n.  1834,  1876,  3229). 

By  David  the  Lord  in  respeft  to  the  Divine  royalty  is  meant  (n. 
1888,  9954). 

The  twelve  apostles  represented  the  Lord  in  resped  to  all  things  of 
the  church,  that  is,  all  things  pertaining  to  faith  and  love  (n.  2129,  3354, 
3488,  3858,  6397). 

Peter  represented  the  Lord  in  resped  to  faith,  James  in  respedt  to 
charity,  and  John  in  resped  to  the  works  of  ciiarity  (n.  3750,  10087). 

The  twelve  apostles  sitting  on  twelve  thrones  and  judging  the  twelve 
tribes  of  Israel,  signified  that  tiie  Lord  will  judge  in  accord  with  the 
truths  and  goods  of  faith  and  love  (n.  2129,  6397). 

The  names  of  persons  and  of  places  in  the  Word  do  not  enter 
heaven,  but  are  changed  tliere  into  things  and  states  ;  and  in  heaven 
these  names  cannot  be  uttered  (n.  1876,  5225,  6516,  10216,  10282,  10432). 

Moreover,  the  angels  think  abstradedly  from  persons  (n.  8343 
8985,  9007). 


338  HEAVEN    AND    HELL. 

into  a  dove,  or  a  horned-owl  into  a  bird  of  paradise,  than  to 
change  an  infernal  spirit  into  an  angel  of  heaven.  That  man 
after  death  continues  to  be  such  as  his  life  had  been  in  the 
world  can  be  seen  above  in  its  own  chapter  (n.  470-484). 
From  all  this  it  is  evident  that  no  one  can  be  received  into 
heaven  from  mercy  apart  from  means. 


LV. 

It  is  not  so  difficult  to  live  the  Life  that  leads  to 
Heaven  as  some  believe. 

528*  There  are  some  who  believe  that  to  live  the  life  that 
leads  to  heaven,  which  is  called  the  spiritual  life,  is  difficult,  be- 
cause they  have  been  told  that  man  must  renounce  the  world, 
must  divest  himself  of  the  lusts  called  the  lusts  of  the  body  and 
the  flesh,  and  must  live  spiritually ;  and  they  understand  this  to 
mean  that  they  must  discard  worldly  things,  which  consist 
chiefly  in  riches  and  honors  ;  that  they  must  walk  continually 
in  pious  meditation  on  God,  salvation,  and  eternal  life ;  and 
must  spend  their  life  in  prayers  and  in  reading  the  Word  and 
pious  books.  Such  is  their  idea  of  renouncing  the  world,  and 
living  in  the  spirit  and  not  in  the  flesh.  But  that  this  is  not  at 
all  true  it  has  been  given  me  to  know  by  much  experience  and 
from  conversation  with  the  angels.  I  have  learned,  in  fad,  that 
those  who  renounce  the  world  and  live  in  the  spirit  in  this  man- 
ner acquire  a  sorrowful  life  that  is  not  receptive  of  heavenly  joy, 
since  every  one's  life  continues  the  same  after  death.  On  the 
contrary,  to  receive  the  life  of  heaven  a  man  must  live  in  the 
world  and  engage  in  its  business  and  employments,  and  by 
means  of  a  moral  and  civil  life  there  receive  the  spiritual  life. 
In  no  other  way  can  the  spiritual  life  be  formed  in  man,  or  his 
spirit  prepared  for  heaven  ;  for  to  li\'e  an  internal  life  and  not 
at  the  same  time  an  external  life  is  like  dwelling  in  a  house  that 
has  no  foundation,  that  gradually  sinks  or  becomes  cracked  and 
rent  asunder,  or  totters  till  it  falls. 

529.  When  the  life  of  man  is  scanned  and  explored  by 
rational   insight   it  is  found   to   be   threefold,  namely,  spiritual, 


THE    LIFE   THAT    LEADS   TO    HEAVEN.  339 

moral,  and  civil,  with  these  three  lives  distindl  from  each  other. 
For  there  are  men  who  live  a  civil  life  and  not  as  yet  a  moral 
and  spiritual  life ;  and  there  are  men  who  live  a  moral  life  and 
not  as  yet  a  spiritual  life  ;  and  there  are  those  who  live  a  civil 
life,  a  moral  life,  and  a  spiritual  life  at  the  same  time.  These 
live  the  life  of  heaven ;  but  the  former  live  the  life  of  the  world 
separated  from  the  life  of  heaven.  This  shows,  in  the  first  place, 
that  the  spiritual  life  is  not  a  life  separated  from  natural  life  or 
the  life  of  the  world,  but  is  joined  with  it  as  the  soul  is  joined 
with  its  body,  and  if  it  were  separated  it  would  be,  as  just  said, 
like  living  in  a  house  that  has  no  foundation.  For  moral  and 
civil  life  is  the  aclive  plane  of  the  spiritual  life,  since  to  will  well 
is  the  province  of  the  spiritual  life,  and  to  act  well  of  the  moral 
and  civil  life,  and  if  the  latter  is  separated  from  the  former  the 
spiritual  life  consists  solely  of  thought  and  speech,  and  the  will, 
left  with  no  support,  recedes ;  and  yet  the  will  is  the  very  spir- 
itual part  of  man. 

330.  That  it  is  not  so  difficult  as  some  believe  to  live  the 
ife  that  leads  to  heaven  will  now  be  shown.  Any  one  can  live 
a  civil  and  moral  life  ;  for  every  one  from  his  childhood  is  ini- 
tiated into  that  life,  and  learns  what  it  is  by  living  in  the  world. 
Moreover,  every  one,  whether  evil  or  good,  lives  that  life  ;  for 
who  does  not  wish  to  be  called  honest,  and  who  does  not  wish 
to  be  called  just?  Almost  every  one  practices  honesty  and  just- 
ice outwardly,  so  far  as  to  seem  to  be  honest  and  just  at  heart, 
or  to  seem  to  a6l  from  real  honesty  and  justice.  The  spiritual 
man  ought  to  live  in  like  manner,  and  can  do  so  as  easily  as 
the  natural  man  can,  with  this  difference  only,  that  the  spiritual 
man  believes  in  the  Divine,  and  a6ts  honestly  and  justly,  not 
solely  because  to  so  a6l  is  in  accord  with  civil  and  moral  laws, 
but  also  because  it  is  in  accord  with  Divine  laws.  As  the  spir- 
itual man,  in  whatever  he  is  doing,  thinks  about  Divine  things, 
he  has  communication  with  the  angels  of  heaven  ;  and  so  far  as 
this  takes  place  he  is  conjoined  with  them  ;  and  thereby  his  in- 
ternal man,  which  regarded  in  itself  is  the  spiritual  man,  is 
opened.  When  man  comes  into  this  state  he  is  adopted  and 
led  by  the  Lord,  although  himself  unconscious  of  it,  and  then 
whatever  he  does  that  is  honest  and  just  pertaining  to  moral 
and  civil  life,  is  done  from  a  spiritual  motive ;  and  doing  what 
is  honest  and  just  from  a  spiritual  motive  is  doing  it  from  hon- 
esty and  justice  itself,  or  doing  it  from  the  heart.  [2.1  His 
justice  and  honesty  appear  outwardly  precisely  the  same  as  the 


340  ■  HEAVEN    AND    HELL. 

justice  and  honesty  of  natural  men  and  even  of  evil  and  infernal 
men  ;  but  in  inward  form  they  are  wholly  unlike.  For  evil  men 
a6l  justly  and  honestly  solely  for  the  sake  of  themselves  and  the 
world  ;  and  therefore  if  they  had  no  fear  of  laws  and  penalties,  or 
the  loss  of  reputation,  of  honor,  of  gain,  and  of  life,  they  would 
a6l  in  every  respe6l  dishonestly  and  unjustly,  since  they  neither 
fear  God  nor  any  Divine  law,  and  therefore  are  not  restrained  by 
any  internal  bond  ;  consequently  they  would  use  every  oppor- 
tunity to  defraud,  plunder,  and  spoil  others,  and  this  with  de- 
light. That  inwardly  they  are  such  can  be  clearly  seen  from  those 
of  the  same  chara6\er  in  the  other  life,  where  every  one's  ex- 
ternals are  taken  away,  and  his  internals  in  which  he  there 
lives  to  eternity  are  opened  (see  above,  n.  499-511).  As  such 
then  a6i  without  external  restraints,  which  are,  as  just  said,  fear 
of  the  law,  of  the  loss  of  reputation,  of  honor,  of  gain,  and  of 
life,  they  a6l  insanely,  and  laugh  at  honesty  and  justice.  [3.1 
But  those  who  have  a<5led  honestly  and  justly  from  regard  to 
Divine  laws,  when  their  externals  are  taken  away  and  they  are 
left  to  their  internals,  acl  wisely,  because  they  are  conjoined  to 
the  angels  of  heaven,  from  whom  wisdom  is  communicated  to 
them.  From  all  this  it  can  now  be  seen,  in  the  first  place,  that 
when  the  internal  man,  that  is,  the  will  and  thought,  are  con- 
joined to  the  Divine,  the  civil  and  moral  life  of  the  spiritual 
man  may  be  just  the  same  as  the  civil  and  moral  life  of  the  nat- 
ural man  (see  above,  n.  358-360). 

331*  Furthermore,  the  laws  of  spiritual  life,  the  laws  of 
civil  life,  and  the  laws  of  moral  life  are  set  forth  in  the  ten  com- 
mandments of  the  Decalogue ;  in  the  first  three  the  laws  of 
spiritual  life,  in  the  four  that  follow  the  laws  of  civil  life,  and  in 
the  last  three  the  laws  of  moral  life.  Outwardly  the  merely 
natural  man  lives  in  accordance  with  the  same  commandments 
in  the  same  way  as  the  spiritual  man  does,  for  in  like  manner 
he  worships  the  Divine,  goes  to  church,  listens  to  preachings, 
and  assumes  a  devout  countenance,  refrains  from  committing 
murder,  adultery,  and  theft,  from  bearing  false  witness,  and 
from  defrauding  his  companions  of  their  goods.  But  all  this  he 
does  merely  for  the  sake  of  himself  and  the  world,  to  keep  up 
appearances ;  while  inwardly  such  a  person  is  the  dire6t  oppos- 
ite of  what  he  appears  outwardly,  since  in  heart  he  denies  the 
Divine,  in  worship  a6ls  the  hypocrite,  and  when  left  to  himself 
and  his  own  thoughts  laughs  at  the  holy  things  of  the  church, 
believing  that  they  merely  serve  as  a  restraint  for  the  simple 
multitude.  [2.]  Consequently  he  is  wholly  disjoined  from 
heaven,  and  not  being  a  spiritual  man  he  is  neither   a   moral 


THE    LIFE   THAT    LEADS    TO    HEAVEN.  34I 

man  nor  a  civil  man.  For  although  he  refrains  from  commit- 
ting murder  he  hates  every  one  who  opposes  him,  and  from  his 
hatred  burns  with  revenge,  and  would  therefore  commit  mur- 
der if  he  were  not  restrained  by  civil  laws  and  external  bonds, 
which  he  fears ;  and  as  he  longs  to  do  so  it  follows  that  he  is 
continually  committing  murder.  Although  he  does  not  commit 
adultery,  yet  as  he  believes  it  to  be  allowable  he  is  all  the  while 
an  adulterer,  since  he  commits  adultery  to  the  extent  that  he 
has  the  ability  and  opportunity.  Although  he  does  not  steal, 
yet  as  he  cox'ets  the  goods  of  others  and  does  not  regard  fraud 
and  wicked  devices  as  opposed  to  what  is  lawful,  in  intent  he  is 
continually  ailing  the  thief.  The  same  is  true  of  the  command- 
ments relating  to  moral  life,  which  forbid  false  witness  and  cov- 
eting the  goods  of  others.  Such  is  every  man  who  denies  the 
Di\ine,  and  who  has  no  conscience  derived  from  religion.  That 
he  is  such  is  clearly  evident  from  those  of  like  character  in  the 
other  life  when  their  externals  have  been  removed  and  they  are 
let  into  their  internals.  As  they  are  then  separated  from  heaven 
they  a6l  in  unity  with  hell,  and  in  consequence  are  affiliated 
with  those  who  are  in  hell.  [3.1  It  is  not  so  with  those  who  in 
heart  have  acknowledged  the  Divine,  and  in  the  actions  of  their 
lives  have  had  respect  to  Divine  laws,  and  have  lived  as  fully  in 
accord  with  the  first  three  commandments  of  the  Decalogue  as 
they  have  in  accordance  with  the  others.  When  the  externals 
of  such  are  removed  and  they  are  let  into  their  internals  they 
are  wiser  than  they  were  in  the  world  ;  for  entering  into  their 
internals  is  like  entering  from  darkness  into  light,  from  ignor- 
ance into  wisdom,  and  from  a  sorrowful  life  into  a  haijpy  life,  be- 
cause they  are  in  the  Divine,  thus  in  heaven.  This  has  been 
said  to  make  known  what  the  one  kind  of  man  is  and  what  the 
other  is,  although  they  have  both  lived  the  same  external  life. 

532*  Every  one  may  know  that  thoughts  are  led  or  tend  in 
accord  with  the  intentions,  that  is,  in  the  same  dire6lions  that  one 
intends ;  for  thought  is  man's  internal  sight,  and  resembles  the 
external  sight  in  this,  that  to  whatever  point  it  is  dire6led  or 
aimed,  thither  it  turns  and  there  it  rests.  Therefore  when  the 
internal  sight  or  the  thought  is  turned  towards  the  world  and 
rests  there,  the  thought  in  consequence  becomes  worldly  ;  when 
it  turns  to  self  and  self-honor  it  becomes  corporeal ;  but  when  it 
is  turned  heavenwards  it  becomes  heavenly.  So,  too,  when 
turned  heavenwards  it  is  elevated  ;  but  when  turned  selfvvard 
it  is  drawn  down  from  heaven  and  immersed  in  what  is  corpoi- 
eal ;  and  when  turned  towards  the  world  it  is  also  turned  down- 


342  HEAVEN    AND    HELL. 

wards  from  neaven,  and  is  spent  upon  those  objeds  that  are 
presented  to  the  natural  sight.  [2.]  Man's  love  is  what  con- 
stitutes his  intention  and  determines  his  internal  sight  or  thought 
to  its  objects  ;  thus  the  love  of  self  fixes  it  upon  self  and  its  ob- 
je6ls,  the  love  of  the  world  upon  worldly  obje6ls,  and  the  love 
of  heaven  upon  heavenly  obje6fs  ;  and  when  the  love  is  known 
the  state  of  the  interiors  which  constitute  the  mind  can  be 
known,  that  is,  the  interiors  of  one  who  loves  heaven  are  raised 
towards  heaven  and  are  opened  above  ;  while  the  interiors  of 
one  who  loves  the  world  or  who  loves  himself  are  closed  above 
and  are  opened  outwardly.  From  this  the  conclusion  follows 
that  when  the  higher  regions  of  the  mind  are  closed  above,  man 
can  no  longer  see  the  objects  pertaining  to  heaven  and  the 
church,  but  those  obje6ts  are  in  thick  darkness  to  him  ;  and 
what  is  in  thick  darkness  is  either  denied  or  not  understood. 
And  this  is  why  those  that  love  themselves  and  the  world 
above  all  things,  since  the  higher  regions  of  their  minds  are 
closed,  in  heart  deny  Divine  truths ;  and  if  from  their  memory 
they  say  anything  about  them  they  nevertheless  do  not  under- 
stand them.  Moreover,  they  regard  them  in  the  same  way  as 
they  regard  worldly  and  corporeal  things.  And  being  such 
they  are  able  to  dire6l  the  mind  to  those  things  only  that  enter 
through  the  senses  of  the  body,  and  in  these  alone  do  they  find 
delight.  Among  these  are  also  many  things  that  are  filthy,  ob- 
scene, profane,  and  wicked ;  and  these  cannot  be  removed, 
because  into  the  minds  of  such  no  influx  from  heaven  is  possi- 
ble, since  their  minds,  as  just  now  said,  are  closed  above.  [3.] 
Man's  intention,  by  which  his  internal  sight  or  thought  is  de- 
termined, is  his  will ;  for  what  a  man  wills  he  intends,  and  what 
he  intends  he  thinks.  Therefore  when  his  intention  is  heaven- 
ward his  thought  is  determined  heavenward,  and  with  it  his 
whole  mind,  which  is  thus  in  heaven  ;  and  from  heaven  he  be- 
holds the  things  of  the  world  beneath  him  like  one  looking 
down  from  the  roof  of  a  house.  So  the  man  that  has  the  in- 
teriors of  his  mind  open  can  see  the  evils  and  falsities  that  are 
in  him,  for  these  are  beneath  the  spiritual  mind.  On  the  other 
hand,  the  man  whose  interiors  are  not  open  is  unable  to  see  his 
evils  and  falsities,  because  he  is  not  above  them  but  in  them. 
From  all  this  one  may  conclude  whence  man  has  wisdom  and 
whence  insanity,  also  what  a  man  will  be  after  death  when  he 
is  left  to  will  and  think  and  to  a.&.  and  speak  in  accordance 
with  his  interiors.  All  this  has  been  said  in  order  also  to  make 
clear  what  constitutes  a  m.an's  interior  character,  however  he 
may  seem  outwardly  to  resemble  others. 


THE    LIFE    THAT    LEADS   TO    HEAVEN.  345 

533.  That  it  is  not  so  difficult  to  live  the  life  of  heaven  as 
some  believe  can  now  be  seen  from  this,  that  when  any  thinj^ 
presents  itself  to  a  man  that  he  knows  to  be  dishonest  and  un- 
just, but  to  which  he  is  inclined,  it  is  simply  necessary  for  him 
to  think  that  it  ought  not  to  be  done  because  it  is  opposed  to 
the  Divine  precepts.  If  a  man  accustoms  himself  so  to  think, 
and  from  so  doing  establishes  a  habit  of  so  thinking,  he  is 
gradually  conjoined  to  heaven  ;  and  so  far  as  he  is  conjoined  to 
heaven  the  higher  regions  of  his  mind  are  opened ;  and  so  far 
as  these  are  opened  he  sees  whatever  is  dishonest  and  unjust, 
and  so  far  as  he  sees  these  evils  they  can  be  dispersed,  for  no  evil 
can  be  dispersed  until  it  is  seen.  Into  this  state  man  is  able  to 
enter  because  of  his  freedom,  for  is  not  any  one  able  from  his 
freedom  to  so  think?  And  when  man  has  made  a  beginning 
the  Lord  quickens  all  that  is  good  in  him,  and  causes  him  not 
only  to  see  evils  to  be  evils,  but  also  to  refrain  from  willing  them, 
and  finally  to  turn  away  from  them.  This  is  meant  by  the  Lord's 
words, 

"  My  yoke  is  easy  and  My  burden  is  lipht"  {Matt.  xi.  30). 

But  it  must  be  understood  that  the  difficulty  of  so  thinking  and 
of  resisting  evils  increases  so  far  as  man  from  his  will  does  evils, 
for  in  the  same  measure  he  becomes  accustomed  to  them  until 
he  no  longer  sees  them,  and  at  length  loves  them  and  from 
the  delight  of  his  love  excuses  them,  and  confirms  them  by 
every  kind  of  fallacy,  and  declares  them  to  be  allowable  and 
good.  This  is  the  fate  of  those  who  in  early  youth  plunge  into 
evils  without  restraint,  and  also  reje6l  Divine  things  from  the 
heart. 

334.  The  way  that  leads  to  heaven,  and  the  way  that 
leads  to  hell  were  once  represented  to  me.  There  was  a  broad 
way  tending  towards  the  left  or  the  north,  and  many  spirits 
were  seen  going  in  it ;  but  at  a  distance  a  large  stone  was  seen 
where  the  broad  way  came  to  an  end.  From  that  stone  two 
ways  branched  off,  one  to  the  left  and  one  in  the  opposite 
direction  to  the  right.  The  way  that  went  to  the  left  was  nar- 
row or  straitened,  leading  from  the  west  to  the  south,  and 
thus  into  the  light  of  heaven  ;  the  way  that  went  to  the  right 
was  broad  and  ample,  leading  obliquely  downwards  towards  hell. 
All  at  first  seemed  to  be  going  the  same  way  until  they  came 
to  the  large  stone  at  the  head  of  the  two  ways.  When  they 
reached  that  point  they  divided  ;  the  good  turned  to  the  left' 
and  entered  the   straitened  wav  that  led  to  heaven  ;  while  the 


344  HEAVEX    AND    HELL. 

evil,  not  seeing-  the  stone  fell  upon  it  and  were  hurt ;  and  when 
they  rose  up  they  ran  on  in  the  broad  way  to  the  right  which 
went  towards  hell.  [2.]  What  this  all  meant  was  afterwards 
explained  to  me.  The  first  way  that  was. broad,  wherein  many 
both  good  and  evil  went  together  and  talked  with  each  other 
as  friends,  because  there  was  no  visible  difference  between  them, 
represented  those  who  externally  live  alike  honestly  and  justly, 
and  between  whom  seemingly  there  is  no  difference.  The  stone 
at  the  head  of  the  two  ways  or  at  the  corner,  upon  which  the 
evil  fell  and  from  which  they  ran  into  the  way  leading  to  hell, 
represented  the  Divine  truth,  which  is  rejefted  by  those  who 
look  towards  hell ;  and  in  the  highest  sense  this  stone  signified 
the  Lord's  Divine  Human.  But  those  who  acknowledged  the 
Divine  truth  and  also  the  Divine  of  the  Lord  went  by  the  way 
that  led  to  heaven.  By  this  again  it  was  shown  that  in  exter- 
nals the  evil  lead  the  same  kind  of  life  as  the  good,  or  go  the 
same  way,  that  is,  one  as  readily  as  the  other ;  and  yet  those  who 
from  the  heart  acknowledge  the  Divine,  especially  those  within 
the  church  who  acknowledge  the  Divine  of  the  Lord,  are  led  to 
heaven ;  while  those  who  do  not  are  led  to  hell.  [3.]  The 
thoughts  of  man  that  proceed  from  his  intention  or  will  are  re- 
presented in  the  other  life  by  ways ;  and  ways  are  visibly  pre- 
sented there  in  exa6l  accord  with  those  thoughts  of  intention  ; 
and  in  accord  with  his  thoughts  that  proceed  from  intention 
every  one  walks.  For  this  reason  the  character  of  spirits  and 
their  thoughts  are  known  from  their  ways.  This  also  makes 
clear  what  is  meant  by  the  Lord's  words, 

"Enter  ye  in  through  the  narrow  gate ;  for  wide  is  the  gate  and  broad 
is  the  way  that  leadeth  to  destrucflion,  and  many  be  they  that 
enter  in  thereby  ;  for  straitened  is  the  way  and  narrow  the  gate 
that  leadeth  to  life,  and  few  be  they  who  find  it"  {Matt.  vii.  13, 
14). 

The  way  that  leads  to  life  is  straitened  not  because  it  is  difficult 
but  because  there  are  few  who  find  it,  so  to  speak.  The  stone 
seen  at  the  corner  where  the  broad  and  common  way  ended, 
and  from  which  two  ways  were  seen  to  lead  in  opposite  direc- 
tions, illustrated  what  is  signified  by  these  words  of  the  Lord, 

"  Have  ye  not  read  what  is  written  ?  The  stone  which  the  builders 
rejedled  was  made  the  head  of  the  corner.  Whosoever  shall  fall 
upon  that  stone  shall  be  broken"  {Luke  xx.  17,  18). 

"Stone"  signifies  Divine  truth,  and  "the  stone  of  Israel"  the 


THE    LIFE    THAT    LEADS    TO)    HI:AVEN.  345 

Lord  in  respedl  to  His  Divine  Human;  the  "builders"  mean 
those  who  are  of  the  church  ;  "the  head  of  the  corner"  is  where 
the  two  ways  are  ;  "to  fall"  and  "to  be  broken  "  is  to  deny  and 
perish.' 

535.  I  have  been  permitted  to  talk  with  some  in  the  other 
life  w  ho  had  withdrawn  from  worldly  affairs  that  they  might  live 
in  a  pious  and  holy  manner,  also  with  some  who  had  afflicted 
themselves  in  various  waj's,  believing"  that  they  were  thereby 
renouncing  the  world  and  subduing  the  lusts  of  the  flesh.  But 
as  most  of  these  had  thus  acquired  a  sorrowful  life  and  had 
withdrawn  from  the  life  of  charity,  which  life  can  be  lived  only 
in  the  midst  of  the  world,  they  are  incapable  of  being  affiliated 
with  angels,  because  the  life  of  angels  is  a  life  of  joy  resulting 
from  a  state  of  blessedness,  and  consists  in  performing  good 
deeds,  which  are  works  of  charity.  Moreover,  those  who  have 
lived  a  life  withdrawn  from  worldly  employments  are  inflamed 
with  the  idea  of  their  own  merit,  and  are  continually  desiring 
heaven  on  that  account,  and  thinking  of  heavenly  joy  as  a  re- 
ward, utterly  ignorant  of  what  heavenly  joy  is.  When  such  are 
admitted  into  the  company  of  angels  and  into  their  joy,  which 
discards  merit  and  consists  in  active  labors  and  pra6iical  serv- 
ices, and  in  a  blessedness  resulting  from  the  good  thereby  ac- 
complished, they  are  astonished  like  one  who  has  found  out 
something  quite  foreign  to  his  belief;  and  since  they  are  not 
recepti\'e  of  that  joy  they  go  away  and  ally  themselves  with 
spirits  of  their  own  kind  that  have  lived  in  the  world  a  life  like 
their  own.  [2.]  But  those  who  have  lived  an  outwardly  holy 
life,  constantly  attending  church  and  praying  and  afrti6ling  their 
souls,  and  at  the  same  time  have  thought  constantly  of  them- 
selves that  they  would  be  esteemed  and  honored  for  all  this 
above  others,  and  finally  after  death  would  be  accounted  saints 
— such  in  the  other  life  are  not  in  heaven  because  they  have 
done  all  this  for  the  sake  of  themselves.  And  as  they  have 
defiled  Divine  truths  by  the  self-love  in  which  they  have  im- 
mersed them,  some  of  them  are  so  insane  as  to  think  them- 
selves gods ;  and  are  consequently  in  hell  among  those  like 
themselves.  Some  are  cunning  and  deceitful,  and  are  in  the 
hells  of  the  deceitful.     These  are  such  as  by  means  of  cunning 


'  "Stone  "  signifies  truth  (n.  114,  e^'?,  2298,  3720,  6426,  8609,  10376). 
For  this  reason  the  law  was  inscribed  on  tables  of  stone  (n.  10376). 
"  The  stone  of  Israel"  means  the  Lord  in  respeft  to  the  Divine  truth 
and  His  Divine  Human  (n.  6426). 


346  HEAVEN    AND    HELL. 

arts  and  devices  have  maintained  such  pious  conduct  as  induced 
the  common  people  to  beheve  that  they  possessed  a  Divine 
san6lity.  [3.]  Of  this  chara6ler  are  many  of  the  Roman  Cath- 
oHc  saints.  I  have  been  permitted  to  talk  with  some  of  them, 
and  their  life  was  then  plainly  disclosed,  such  as  it  had  been  in 
the  world  and  as  it  was  afterwards.  All  this  has  been  said  to 
make  known  that  the  life  that  leads  to  heaven  is  not  a  life  with- 
drawn from  the  world,  but  a  life  in  the  world ;  and  that  a  life  of 
piety  separated  from  a  life  of  charity,  which  is  possible  only  in 
the  world,  does  not  lead  to  heaven  ;  but  a  life  of  charity  does  ; 
and  a  life  of  charity  consists  in  a6ling  honestly  and  justly  in 
every  employment,  in  every  business,  and  in  every  work,  from 
an  interior,  that  is,  from  a  heavenly,  motive ;  and  this  motive  is 
in  that  life  whenever  man  acts  honestly  and  justly  because  doing 
so  is  in  accord  with  the  Divine  laws.  Such  a  life  is  not  difficult. 
But  a  life  of  piety  separate  from  a  life  of  charity  is  difficult ; 
and  as  much  as  such  a  life  is  believed  to  lead  towards  heaven 
so  much  it  leads  away  from  heaven.' 


'  A  life  of  piety  separated  from  a  life  of  charity  is  of  no  avail,  but 
united  with  charity  it  is  of  the  utmost  profit  (n.  8252,  S253). 

Charity  to  the  neighbor  consists  in  doing  what  is  good,  just,  and 
right  in  every  work  and  in  every  employment  (n.  8120-8122). 

Charity  to  the  neighbor  takes  in  all  things  and  each  thing  that  a  man 
thinks,  wills,  and  does  (n.  8124). 

A  life  of  charity  is  a  life  in  accordance  with  the  Lord's  command- 
ments (n.  3249). 

Living  in  accordance  with  the  Lord's  commandments  is  loving  the 
Lord  (n.  10143,  10153,  10310,  10578,  10645). 

Genuine  charity  claims  no  merit,  because  it  is  from  interior  afTe6tion 
and  consequent  delight  (n.  2371,  2380,  2400,  3816,  3887,  6388-6393). 

Man  continues  to  be  after  death  such  as  was  his  life  of  charity  in  the 
world  (n.  8256). 

Heavenly  blessedness  flows  in  from  the  Lord  into  a  life  of  charity  (n. 

2363)- 

Mere  thinking  admits  no  one  into  heaven ;  but  it  must  be  accompa- 
nied by  willing  and  doing  good  (n.  2401,  3459). 

Unless  doing  good  is  joined  with  willing  good  and  thinking  good 
there  is  no  salvation,  nor  any  conjunction  of  the  internal  man  witli  the 
external  (n.  3987). 


HELL. 

LVI. 
The  Lord  rules  the  Hells. 

536.  In  treatin<y  of  heaven  it  has  been  e\erywhere  shown 
(especially  in  n.  2-6)  that  the  God  of  heaven  is  the  Lord,  thus 
that  the  whole  government  of  the  heavens  is  the  Lord's  gov- 
ernment. And  as  the  relation  of  heaven  to  hell  and  of  hell 
to  heaven  is  like  the  relation  between  two  opposites  which  a6l 
contrarj'  to  each  other,  with  an  equilibrium  which  gives  per- 
manence to  all  things  of  their  a6lion  and  reaction,  so  in  order 
that  all  things  and  each  thing  may  be  kept  in  equilibrium  it 
is  necessary  that  He  who  rules  the  one  should  rule  the  other  ; 
for  unless  the  same  Lord  restrained  the  uprisings  from  the  hells 
and  checked  insanities  there  the  equilibrium  would  perish  and 
e\-ery  thing  with  it. 

537.  But  what  equilibrium  is  must  first  be  explained.  It 
is  acknowledged  that  when  two  things  a6t  against  each  other, 
and  as  much  as  one  rea6ls  and  resists  the  other  a6ts  and  impels, 
since  there  is  equal  power  on  either  side,  neither  has  any  effe6t, 
and  both  can  be  a6led  upon  freely  by  a  third.  For  when  the 
force  of  the  two  is  neutralized  by  equal  opposition  the  force  of 
a  third  has  full  effe6l,  and  a6ls  as  easily  as  if  there  were  no 
opposition.  [2.]  Such  is  the  equilibrium  between  heaven  and 
hell.  Yet  it  is  not  an  equilibrium  like  that  between  two  bodily 
combatants  whose  strength  is  equal ;  but  it  is  a  spiritual  equili- 
brium, that  is,  an  equilibrium  of  falsity  against  truth  and  of  evil 
against  good.  From  hell  falsity  from  evil  continually  exhales, 
and  from  heaven  truth  from  good.  It  is  this  spiritual  equili- 
brium that  ensures  to  man  freedom  to  think  and  will ;  for  what- 
ever a  man  thinks  and  wills  has  reference  either  to  evil  and 
fdsity  therefrom  or  to  good  and  truth  therefrom.  [3.]  There- 
fore when  he  is  in  that  equilibrium  he  is  in  freedom  either  to 
admit  and  accept  evil  and  its  falsity  from  hell  or  to  admit  and 


348  '  HEAVEN    AND    HELL. 

accept  good  and  its  truth  from  heaven.  Every  man  is  held  in 
this  equilibrium  by  the  Lord,  because  the  Lord  rules  both 
heaven  and  hell.  Why  man  is  held  in  this  freedom  by  such 
an  equilibrium,  and  why  evil  and  falsity  are  not  taken  away 
from  him  and  good  and  truth  implanted  in  him  by  Divine 
power  will  be  told  hereafter  in  its  own  chapter. 

538*  A  perception  of  the  sphere  of  falsity  from  evil  that 
exhales  from  hell  has  often  been  granted  me.  It  was  a  perpet- 
ual effort  to  destroy  all  that  is  good  and  true,  combined  with 
anger  and  a  kind  of  fury  at  not  being  able  to  do  so,  especially 
an  effort  to  annihilate  and  destroy  the  Divine  of  the  Lord,  and 
this  because  all  good  and  truth  are  from  Him.  But  out  of  heav- 
en a  sphere  of  truth  from  good  was  perceived,  whereby  the  fury 
of  the  effort  ascending  from  hell  was  restrained.  The  result  of 
this  was  an  equilibrium.  This  sphere  from  heaven  was  per- 
ceived to  come  from  the  Lord  alone,  although  it  appeared  to 
come  from  the  angels  in  heaven.  It  is  from  the  Lord  alone, 
and  not  from  the  angels,  because  every  angel  in  heaven  ac- 
knowledges that  nothing  of  good  and  of  truth  is  from  himself, 
but  all  is  from  the  Lord. 

539*  In  the  spiritual  world  truth  from  good  is  the  source 
of  all  power,  and  falsity  from  evil  has  no  power  whatever. 
This  is  because  the  Divine  itself  in  heaven  is  Divine  good  and 
Divine  truth,  and  all  power  belongs  to  the  Divine.  Falsity  from 
evil  is  powerless  because  truth  from  good  is  the  source  of  all 
power,  and  in  falsity  from  evil  there  is  nothing  of  truth  from 
good.  Consequently  in  heaven  there  is  all  power,  and  none  in 
hell ;  for  every  one  in  heaven  is  in  truths  from  good,  and  every 
one  in  hell  is  in  falsities  from  evil.  For  no  one  is  admitted  into 
heaven  until  he  is  in  truths  from  good,  neither  is  any  one  cast 
down  into  hell  until  he  is  in  falsities  from  evil.  (That  this  is  so 
can  be  seen  in  the  chapters  treating  of  the  first,  second,  and 
third  states  of  man  after  death,  n.  491-520 ;  and  that  all 
power  belongs  to  truth  from  good  can  be  seen  in  the  chapter 
on  the  power  of  angels  in  heaven,  n.  228-233.) 

540*  Such,  then,  is  the  equilibrium  between  heaven  and  hell. 
Those  who  are  in  the  world  of  spirits  are  in  that  equilibrium,  for 
the  world  of  spirits  is  midway  between  heaven  and  hell.  From 
the  same  source  all  men  in  the  world  are  kept  in  a  like  equili- 
brium, since  men  in  the  world  are  ruled  by  the  Lord  by  means 
of  spirits  in  the  world  of  spirits,  as  will  be  shown  hereafter 
in   its  own  chapter.     No   such   equilibrium   would   be   possible 


THE  LORD  RULES  THE  HELLS.  349' 

unless  the  Lord  ruled  both  heaven  and  hell  and  regulated  both 
sides.  Otherwise  falsities  from  evil  would  preponderate,  and 
would  alTe<5l  the  simple  good  who  are  in  the  outmost  regions  of 
heaven,  and  who  are  less  able  to  resist  than  the  angels  them- 
selves ;  and  thereby  equilibrium  would  perish,  and  with  it  free- 
dom in  men. 

541.  Hell,  the  same  as  heaven,  is  divided  into  societies,  and 
into  as  many  societies  as  there  are  in  heaven  ;  for  every  society 
in  heaven  has  a  society  opposite  to  it  in  hell,  and  this  for  the 
sake  of  equilibrium.  But  evils  and  falsities  therefrom  are  what 
distinguish  the  societies  in  hell,  as  goods  and  truths  therefrom 
are  what  distinguish  the  societies  in  heaven.  That  for  every 
good  there  is  an  opposite  evil,  and  for  every  truth  an  opposite 
falsity  may  be  known  from  this,  that  nothing  can  exist  without 
relation  to  its  opposite,  and  what  anything  is  in  kind  and  de- 
gree can  be  known  from  its  opposite,  and  from  this  all  perception. 
and  sensation  is  derived.  For  this  reason  the  Lord  continually 
provides  that  every  society  in  heaven  shall  have  an  opposite  in 
some  society  of  hell,  and  that  there  shall  be  an  equilibrium  be- 
tween the  two. 

542*  As  hell  is  divided  into  the  same  number  of  societies 
as  heaven,  there  are  as  many  hells  as  there  are  societies  of 
heaven  ;  for  as  each  society  of  heaven  is  a  heaven  in  smaller 
form  (see  above,  n.  51-58),  so  each  society  in  hell  is  a  hell  in 
smaller  form.  As  in  general  there  are  three  heavens,  so  in  gen- 
eral there  are  three  hells,  a  lowest,  which  is  opposite  to  the  in- 
most or  third  heaven,  a  middle,  which  is  opposite  to  the  middle 
or  second  heaven,  and  a  higher,  which  is  opposite  to  the  out- 
most or  first  heaven. 

543*  How  the  hells  are  ruled  by  the  Lord  shall  be  briefly 
explained.  In  general  the  hells  are  ruled  by  a  general  outflow 
from  the  heavens  of  Divine  good  and  Divine  truth  whereby  the 
general  endeavor  flowing  forth  from  the  hells  is  checked  and  re- 
strained ;  also  by  a  particular  outflow  from  each  heaven  and  from 
each  society  of  heaven.  The  hells  are  ruled  in  particular  by  means 
of  the  angels,  to  whom  it  is  granted  to  look  into  the  hells  and  lo 
restrain  their  insanities  and  disturbances  ;  and  sometimes  angels 
are  sent  to  them  who  moderate  these  insanities  and  disturbances 
by  their  presence.  But  in  general  all  in  the  hells  are  ruled  by 
means  of  their  fears.  Some  are  ruled  by  fears  implanted  in  the 
world  and  still  inherent  in  them  ;  but  as  these  fears  are  not  suf- 
ficient, and  as  they  gradually  subside,  they  are  ruled  by  fears  of 


350  HEAVEN    AND    HELL. 

]nniishments ;  and  it  is  especially  by  these  that  they  are  deterred 
from  doing  evil.  The  punishments  in  hell  are  manifold,  gentle  or 
severe  in  accordance  with  the  evils.  For  the  most  part  the  more 
wicked,  who  excel  in  cunning  and  in  artifices,  and  who  are  able 
to  hold  the  rest  in  subjection  and  servitude  by  means  of  pun- 
ishments and  consequent  terror,  are  set  over  them  ;  but  these 
governors  never  dare  pass  beyond  the  limits  prescribed  to  them. 
It  must  be  understood  that  the  sole  means  of  restraining  the 
violence  and  fury  of  those  who  are  in  the  hells  is  the  fear  of 
punishment.     There  is  no  other  way. 

544.  It  has  been  believed  heretofore  in  the  world  that 
there  is  one  devil  that  presides  over  the  hells  ;  that  he  was  cre- 
ated an  angel  of  light ;  but  having  become  rebellious  he  was 
cast  down  with  his  crew  into  hell.  This  belief  has  prevailed 
because  the  names  Devil  and  Satan,  and  also  Lucifer,  are  found 
in  the  Word,  and  the  Word  in  those  places  has  been  under- 
stood according  to  the  sense  of  the  letter.  But  by  "the  devil" 
and  "Satan"  there  hell  is  meant,  "devil"  meaning  the  hell  that 
is  behind,  where  the  worst  dwell,  who  are  called  evil  genii ;  and 
"Satan"  the  hell  that  is  in  front,  where  the  less  wicked  dwell,  who 
are  called  evil  spirits  ;  and  "  Lucifer  "  those  that  belong  to  Babel, 
or  Babylon,  who  are  such  as  claim  dominion  even  over  heaven. 
That  there  is  no  one  devil  to  whom  the  hells  are  subjed  is  evi- 
dent also  from  this,  that  all  who  are  in  the  hells,  like  all  who  are 
in  the  heavens,  are  from  the  human  race  (see  n.  311-317)  ;  and 
that  those  who  have  gone  there  from  the  beginning  of  creation 
to  this  time  amount  to  myriads  of  myriads,  and  e\'ery  one  of 
them  is  a  devil  in  accord  with  his  opposition  to  the  Divine 
while  he  lived  in  the  world  (see  above,  n.  311,  312). 


THE    LORD    CASTS   NO   ONE    INTO    HELL.  35I 


LVII. 
No   ONE    IS   CAST   INTO    HeLL   BV   THE   LORD  ;    THIS   IS   DONE 

BY  THE  Spirit  himself. 

545*  An  opinion  has  prevailed  with  some  that  God  turns 
away  his  face  from  man,  casts  man  away  from  Himself,  and 
casts  him  into  hell,  and  is  angry  on  account  of  his  evil ;  and 
some  believe  also  that  God  punishes  man  and  does  evil  to  him. 
In  this  opinion  they  establish  themselves  by  the  sense  of  the 
letter  of  the  Word,  where  such  things  are  declared,  not  know- 
ing that  the  spiritual  sense  of  the  Word,  by  which  the  sense  of 
the  letter  is  made  clear,  is  wholly  different ;  and  consequently 
that  the  genuine  do6lrine  of  the  church,  which  is  from  the  spir- 
itual sense  of  the  Word,  teaches  otherwise,  namely,  that  God 
never  turns  away  His  face  from  man,  and  never  casts  man  away 
from  Himself,  that  He  casts  no  one  into  hell  and  is  angry  with 
no  one.'  Every  one,  moreover,  whose  mind  is  enlightened  per- 
ceives this  to  be  true  when  he  reads  the  Word,  from  the  simple 
truth  that  God  is  good  itself,  love  itself,  and  mercy  itself;  and 
that  good  itself  cannot  do  evil  to  any  one,  and  love  itself 
and  mercy  itself  can  not  cast  man  away  from  itself,  because  this 
is  contrary  to  the  very  essence  of  mercy  and  love,  thus  contrary 
to  the  Divine  itself  Therefore  those  who  think  from  an  enlight- 
ened mind  clearly  perceive,  when  they  read  the  Word,  that 
God  never  turns  Himself  away  from  man  ;  and  as  He  never 
turns  Himself  away  from  him  He  deals  with  him  from  goodness, 
love,  and  mercy,  that  is,  wills  good  to  him,  loves  him,  and  is 
merciful  to  him.  And  from  this  they  see  that  the  sense  of  the 
letter  of  the  Word,  in  which  such  things  are  declared,  conceals 


'  In  the  Word  anger  and  wrath  are  attributed  to  the  Lord,  but  they 
are  in  man,  and  it  is  so  expressed  because  sucli  is  the  appearance  to 
man  when  he  is  punished  and  damned  (n.  5798,  6997,  8284,  8483,  8875, 
9306,  10431). 

Evil  also  is  attributed  to  the  Lord,  although  nothing  but  good  is 
from  Him  (n.  2447,  6071,  6991,  6997,  7533,  7632,  7679,  7926,  8227,  8228, 
8632,  9306). 

Why  it  is  so  expressed  in  the  Word  (n.  6071,  6991,  6997,  7632,  7643, 
7679,  7710,  7926,  8282,  9010,  9128). 

The  Lord  is  pure  mercy  and  clemency  (n.  6997,  8875). 


352  .  HEAVEN    AND    HELL. 

in  itself  a  spiritual  sense,  and  that  these  expressions  that  are 
used  in  the  sense  of  the  letter  in  accommodation  to  man's  appre- 
hension and  according  to  his  first  and  general  ideas  are  to  be 
explained  in  accordance  with  the  spiritual  sense, 

546*  Those  who  are  enlightened  see  further  that  good  and 
evil  are  two  opposites,  and  are  therefore  opposed  as  heaven 
and  hell  are,  and  that  all  good  is  from  heaven  and  all  evil  from 
hell ;  and  as  it  is  the  Divine  of  the  Lord  that  makes  heaven  (n, 
7-12),  nothing  but  good  can  flow  into  man  from  the  Lord,  and 
nothing  but  evil  from  hell ;  thus  the  Lord  is  continually  with- 
drawing man  from  evil  and  leading  him  to  good,  while  hell  is 
continually  leading  man  into  evil.  Unless  man  were  between 
these  two,  he  could  have  no  thought  nor  any  will,  still  less  any 
freedom  or  any  choice ;  for  all  these  man  has  by  virtue  of  the 
equilibrum  between  good  and  evil ;  consequently  if  the  Lord 
should  turn  Himself  away,  leaving  man  to  evil  alone,  man  would 
cease  to  be  man.  All  this  shows  that  it  is  good  that  flows  into 
man  from  the  Lord,  into  the  evil  man  as  well  as  the  good  ;  but 
with  the  difference  that  the  Lord  is  continually  withdrawing  the 
evil  man  from  evil  and  is  continually  leading  the  good  man  to 
good ;  and  this  difference  lies  in  the  man  himself,  because  he  is 
the  recipient. 

547*  From  this  it  is  clear  that  it  is  from  hell  that  man  does 
evil,  and  from  the  Lord  that  he  does  good.  But  man  believes 
that  whatever  he  does  he  does  from  himself,  and  in  consequence 
of  this  the  evil  that  he  does  sticks  to  him  as  his  own ;  and  for 
this  reason  man  is  the  cause  of  his  own  evil,  and  the  Lord  is  in 
no  way  the  cause  of  it.  Evil  in  man  is  hell  in  him,  for  it  is  the 
same  thing  whether  you  say  evil  or  hell.  And  since  man  is  the 
cause  of  his  own  evil  he  is  led  into  hell,  not  by  the  Lord  but  by 
himself.  For  so  far  is  the  Lord  from  leading  man  into  hell  that 
it  is  He  who  delivers  man  from  hell,  and  this  He  does  so  far  as 
man  does  not  will  and  love  to  be  in  his  own  evil.  Man  has  the 
same  will  and  love  after  death  as  before  (n.  470-484).  He  who 
wills  and  loves  evil  in  the  world  wills  and  loves  the  same  evil  in 
the  other  life,  but  he  no  longer  suffers  himself  to  be  withdrawn 
from  it.  If,  therefore,  a  man  is  in  evil  he  is  tied  to  hell,  and  in 
respe6l  to  his  spirit  is  adlually  there,  and  after  death  desires  no- 
thing so  much  as  to  be  where  his  evil  is ;  consequently  it  is 
man  who  casts  himself  into  hell  after  death,  and  not  the 
Lord. 


THE    LORD    CASTS    NO    ONE    INTO    HELL.  353 

548.  How  this  comes  about  shall  also  be  explained.  When 
man  enters  the  other  life  he  is  received  first  by  angels,  who  per- 
form for  him  all  good  offices,  and  talk  with  him  about  the  Lord, 
heaven,  and  the  angelic  life,  and  instruct  him  in  things  that  are 
true  and  good.  But  if  the  man,  now  a  spirit,  be  one  who  knew 
about  these  things  in  the  world,  but  in  heart  denied  or  despised 
them,  after  some  conversation  he  desires  and  seeks  to  get  away 
from  these  angels.  As  soon  as  the  angels  perceive  this  they 
leave  him.  After  some  intercourse  with  others  he  at  length 
unites  himself  with  those  who  are  in  the  same  evil  as  his  own 
(see  above,  n.  445-452).  When  this  takes  place  he  turns  himself 
away  from  the  Lord  and  turns  his  face  towards  the  hell  to 
which  he  had  been  joined  in  the  world,  in  which  those  abide 
who  are  in  a  like  love  of  evil.  All  this  makes  clear  that  the 
Lord  draws  every  spirit  to  Himself  by  means  of  angels  and  by 
means  of  influx  from  heaven  ;  but  those  spirits  that  are  in  evil 
completely  resist,  and  as  it  were  tear  themselves  away  from  the 
Lord,  and  are  drawn  by  their  own  evil,  thus  by  hell,  as  if  by  a 
rope.  And  as  they  are  so  drawn,  and  by  reason  of  their  love 
of  evil  are  eager  to  follow,  it  is  evident  that  they  themselves 
cast  themselves  into  hell  by  their  own  free  choice.  Men  in  the 
world  because  of  their  idea  of  hell  are  unable  to  believe  that 
this  is  so.  In  fadf,  in  the  other  life  before  the  eyes  of  those  who 
are  outside  of  hell  it  does  not  so  appear ;  but  only  so  to  those 
who  cast  themselves  into  hell,  for  such  enter  of  their  own  accord. 
Those  who  enter  from  a  burning  love  of  evil  appear  to  be  cast 
headlong,  with  the  head  downwards  and  the  feet  upwards.  It 
is  because  of  this  appearance  that  they  seem  to  be  cast  into  hell 
by  Divine  power.  (But  about  this  more  will  be  said  below,  n. 
574.)  From  all  this  it  can  be  seen  that  the  Lord  casts  no  one 
into  hell,  but  every  one  casts  himself  into  hell,  both  while  he  is 
living  in  the  world  and  also  after  death  when  he  comes  among 
spirits. 

549.  The  Lord  from  His  Divine  Essence,  which  is  good- 
ness, love,  and  mercy,  is  unable  to  deal  in  the  same  way  with 
every  man,  because  evils  and  their  falsities  prevent,  and  not  only 
quench  His  Divine  influx  but  even  reje6f  it.  Evils  and  their 
falsities  are  like  black  clouds  which  interpose  between  the  sun 
and  the  eye,  and  take  away  the  sunshine  and  the  serenity  of 
its  light ;  although  the  unceasing  endeavor  of  the  sun  to 
dissipate    the    opposing    clouds   continues,    for   it   is   operating 


354  HEAVEN   AND    HELL. 

behind  them  ;  and  in  the  meantime  transmits  something  of  ob- 
scure light  into  the  eye  of  man  by  various  roundabout  v\ays. 
It  is  the  same  in  the  spiritual  world.  The  sun  there  is  the  Lord 
and  the  Divine  love  (n.  1 16-140);  and  the  hght  there  is  the 
Divine  truth  (n.  126-140);  black  clouds  there  are  falsities  from 
evil ;  the  eye  there  is  the  understanding.  So  far  as  any  one  in 
that  world  is  in  falsities  from  evil  he  is  encompassed  by  such  a 
cloud,  which  is  black  and  dense  according  to  the  degree  of  his 
evil.  From  this  comparison  it  can  be  seen  that  the  Lord  is  un- 
ceasingly present  with  every  one,  but  that  He  is  received  var- 
iously. 

550*  Evil  spirits  are  severely  punished  in  the  world  of 
spirits  in  order  that  by  means  of  punishments  they  may  be  de- 
terred from  doing  evil.  This  appears  to  be  from  the  Lord  ;  and 
yet  nothing  of  punishment  there  is  from  the  Lord,  but  is  from 
the  evil  itself;  since  evil  is  so  joined  with  its  own  punishment  that 
the  two  cannot  be  separated.  For  the  infernal  crew  desire  and 
love  nothing  so  much  as  doing  evil,  especially  inflicting  punish- 
ments and  torment  upon  others ;  and  they  maltreat  and  inflift 
punishments  upon  every  one  who  is  not  prote6led  by  the  Lord. 
When,  therefore,  evil  is  done  from  an  evil  heart,  because  it 
thereby  discards  all  prote6lion  from  the  Lord,  infernal  spirits 
rush  upon  the  one  who  does  the  evil,  and  infli6l  punishment. 
This  may  be  partly  illustrated  by  evils  and  their  punishments  in 
the  world,  where  the  two  are  also  joined.  For  laws  in  the  world 
prescribe  a  penalty  for  every  evil ;  therefore  he  that  rushes  into 
evil  rushes  also  into  the  penalties  of  evil.  The  only  difference 
is  that  in  the  world  the  evil  may  be  concealed  ;  but  in  the  other 
life  it  cannot  be  concealed.  All  this  makes  clear  that  the  Lord 
does  evil  to  no  one ;  and  that  it  is  the  same  as  it  is  in  the 
world,  where  it  is  not  the  king  nor  the  judge  nor  the  law  that 
is  the  cause  of  punishment  to  the  guilty,  because  these  are  not 
the  cause  of  the  evil  in  the  evil  doer. 


ALL    IN    HELL    ARE   IN    EVIL    AND    FALSITY.  355 


LVIII. 

All  who  are  in  the  Hells  are  in  Evils  and  in  Falsi- 
ties THEREFROM  DERIVED  FROM  THE  LoVES  OF  SeLF 
AND    OF   THE  WORLD. 

551*  All  who  are  in  the  hells  are  in  evils  and  in  falsities  there- 
from. In  the  hells  there  is  not  one  who  is  in  evils  and  at  the  same 
time  in  truths.  But  in  the  world  evil  men  for  the  most  part  have 
some  knowledge  of  spiritual  truths,  which  are  the  truths  of  the 
church,  having  been  taught  them  from  childhood  and  later  by- 
preaching  and  by  reading  the  Word ;  and  afterwards  they  have 
talked  about  them.  Some  have  even  led  others  to  believe  that 
they  are  Christians  at  heart  because  of  their  knowing  how  to 
talk  with  pretended  affedlion  in  harmony  with  the  truth,  also 
how  to  aft  uprightly  seemingly  from  spiritual  faith.  But  those 
of  this  class  whose  interior  thoughts  have  been  hostile  to  these 
truths,  and  who  have  refrained  from  doing  the  evils  that  were 
in  harmony  with  their  thoughts  only  because  of  the  civil  laws, 
or  with  a  view  to  reputation,  honors,  and  gain,  are  all  of  them 
evil  in  heart,  and  are  in  truths  and  goods  not  in  respe6l  to  their 
spirit  but  only  in  respe<5t  to  their  body  ;  and  consequently,  when 
their  externals  are  taken  away  from  them  in  the  other  life,  and 
their  internals  which  pertain  to  their  spirit  are  revealed,  they  are 
wholly  in  evils  and  falsities,  and  not  at  all  in  truths  and  goods  ; 
and  it  is  thus  made  clear  that  truths  and  goods  have  resided 
only  in  their  memory  merely  as  things  known  about,  and  that 
they  have  brought  them  forth  therefrom  when  talking,  putting 
on  a  semblance  of  good  seemingly  from  spiritual  love  and  faith. 
When  such  are  let  into  their  internals  and  thus  into  their  evils 
they  are  no  longer  able  to  speak  what  is  true,  but  only  what  is 
false ;  since  they  speak  from  evils  ;  for  to  speak  what  is  true 
from  evils  is  then  impossible,  since  the  spirit  is  nothing  but  his 
own  evil,  and  from  evil  only  what  is  false  goes  forth.  Every 
evil  spirit  is  reduced  to  this  state  before  he  is  cast  into  hell  (see 
above,  n.  499-512).  This  is  called  being  vastated  in  respe6l  to 
truths   and   goods.'     Vastation   is  simply  being   let    into  one's 


'  Before  the  evil  are  cast  down  into  hell  they  are  devastated  of 
truths  and  goods,  and  when  these  have  been  taken  away  they  are  of 
themselves  carried  into  hell  (n.  6977,  7039,  7795,  8210,  S232,  9330). 

The  Lord  does  not  devastate  Iheni,  but  tliey  devastate  liiemselves 


356  HEAVEN    AND    HELL. 

internals,  that  is,  into  what  is  the  spirit's  own,  or  into  the 
spirit  itself  (see  above,  n.  425). 

552»  When  man  after  death  comes  into  this  state  he  is  no 
longer  a  man-spirit,  as  he  was  in  his  first  state  (of  which  above, 
n.  491-498),  but  is  truly  a  spirit ;  for  he  is  truly  a  spirit  who  has 
a  face  and  body  that  correspond  to  his  internals  which  pertain 
to  his  mind,  that  is,  has  an  external  form  that  is  a  type  or  effigy 
of  his  internals.  A  spirit  is  such  after  he  has  passed  through 
the  first  and  second  states  spoken  of  above ;  consequently 
when  he  is  looked  upon  his  character  is  at  once  known,  both 
from  his  face  and  from  his  body,  and  especially  from  his  speech 
and  movements ;  and  as  he  is  then  in  himself  he  can  be  no 
where  else  than  where  his  like  are.  [2.]  For  in  the  spiritual 
world  there  is  a  complete  sharing  of  affections  and  their 
thoughts,  and  in  consequence  a  spirit  is  conveyed  to  his  like  as 
if  of  himself,  since  it  is  done  from  his  affection  and  its  delight. 
In  fad,  he  turns  himself  in  that  direction  ;  for  thus  he  inhales 
his  own  life  or  draws  his  breath  freely,  which  he  cannot  do 
when  he  turns  another  way.  It  must  be  understood  that  this 
sharing  with  others  in  the  spiritual  world  is  effe6ted  in  accord- 
ance with  the  turning  of  the  face,  and  that  each  one  has  con- 
stantly before  his  face  those  who  are  in  a  love  like  his  own,  and 
this  in  every  turning  of  the  body  (see  above,  n.  151).  [3.]  In 
consequence  of  this  all  infernal  spirits  turn  themselves  away 
from  the  Lord  towards  those  points  of  thick  darkness  and  of 
darkness  that  are  there  in  place  of  the  sun  and  moon  of  this 
world,  while  all  the  angels  of  heaven  turn  themselves  to  the 
Lord  as  the  sun  of  heaven  and  as  the  moon  of  heaven  (see 
above,  n.  123,  143,  144,  151).  From  all  this  it  is  clear  that  all 
who  are  in  the  hells  are  in  evils  and  in  falsities  therefrom ;  also 
that  they  are  turned  to  their  own  loves. 

553.  All  spirits  in  the  hells,  when  seen  in  any  light  of 
heaven,  appear  in  the  form  of  their  evil ;  for  every  one  there  is 
an  image  of  his  evil,  since  his  interiors  and  his  exteriors  a6l  as 
a  one,  the  interiors  making  themselves  visible  in  the  exteriors, 
which   are  the   face,   body,  ■  speech   and   movements ;   thus  the 


(n.  7643,  7926). 

Ever}'  evil  has  in  it  what  is  false ;    therefore  those  who  are  in  evil 
are  also  in  falsity,  although  some  do  not  know  it  (n.  7577.  8o94)- 

Those  who  are   in  evil  must  needs  think  what  is  false  when  they 
think  from  themselves  (n.  7437). 

All  who  are  in   hell   speak  falsities  from  evil  (n.  1695,  7351,  7352 
7357,  7392,  7689). 


ALL    IN    HELL    ARE    IN    EVIL    AND   IN    FALSITY.  357 

chara6ler  of  the  spirit  is  known  as  soon  as  he  is  seen.  In 
general  evil  spirits  are  forms  of  contempt  of  others  and  of 
menaces  against  those  who  do  not  pay  them  respecl ;  they  are 
forms  of  hatreds  of  various  kinds,  also  of  various  kinds  of  re- 
venge. Fierceness  and  cruelty  from  their  interiors  show  through 
these  forms.  But  when  they  are  commended,  venerated,  and 
worshipped  by  others  their  expression  is  controlled,  and  takes 
on  an  expression  of  gladness  from  delight.  [2.]  It  is  impos- 
sible to  describe  in  a  few  words  how  all  these  forms  appear,  for 
no  one  is  like  another,  although  there  is  a  general  likeness 
among  those  who  are  in  the  same  evil,  and  thus  in  the  same  in- 
fernal society,  from  which,  as  from  a  plane  of  derivation,  the 
faces  of  all  are  seen  to  have  a  certain  resemblance.  In  general 
their  faces  are  hideous,  and  \'oid  of  life  like  those  of  corpses ; 
the  faces  of  some  are  black,  others  fiery  like  torches,  others 
disfigured  with  pimples,  warts,  and  ulcers  ;  some  seem  to  ha\'e 
no  face,  but  in  its  stead  something  hairy  or  bony  ;  and  with 
some  only  the  teeth  are  seen  ;  their  bodies  also  are  monstrous  ; 
and  their  speech  is  like  the  speech  of  anger  or  of  hatred  or  of 
revenge  ;  for  what  every  one  speaks  is  from  his  falsity,  while 
his  tone  is  from  his  evil.  In  a  word,  they  are  all  images  of 
their  own  hell.  [3.]  I  have  not  been  permitted  to  see  what 
the  form  of  hell  itself  in  general  is ;  I  have  only  been  told  that 
as  the  entire  heaven  in  one  complex  refle6ls  a  single  man  (n. 
59-67),  so  the  entire  hell  in  one  complex  reflects  a  single  devil, 
and  might  be  exhibited  in  an  image  of  a  single  devil  (see  above, 
n.  544).  But  the  forms  of  particular  hells  or  infernal  societies  I 
have  often  been  permitted  to  see  ;  for  at  their  entrances,  which 
are  called  the  gates  of  hell,  a  monster  commonly  appears  that 
represents  in  a  general  way  the  form  of  those  within.  The 
fierce  passions  of  those  who  dwell  there  are  represented  at  the 
same  time  in  horrible  and  hideous  ways  that  I  forbear  to  de- 
scribe. [4.]  But  it  must  be  understood  that  this  is  the  way 
infernal  spirits  appear  in  the  light  of  heaven,  while  among  them- 
selves they  appear  as  men.  This  is  of  the  Lord's  mercy,  that 
they  may  not  appear  as  loathsome  to  one  another  as  they  ap- 
pear before  the  angels.  But  this  appearance  is  a  fallacy,  for  as 
soon  as  any  ray  of  light  from  heaven  is  let  in,  their  human 
forms  appear  changed  into  monstrous  forms,  such  as  they  are 
in  themselves  (as  has  been  described  above).  For  in  the  light 
of  heaven  every  thing  appears  as  it  is  in  itself.  For  this  reason 
thev  shun  the  light  of  heaven  and  cast  themselves  down  into 
their  own  light,  which   is   like  that  from  lighted  coals,  and  in 


358  HEAVEN    AND    HELL. 

some  cases  like  that  from  burning  sulphur  ;  but  this  light  is 
turned  into  mere  thick  darkness  when  any  light  from  heaven 
flows  in  upon  it.  This  is  why  the  hells  are  said  to  be  in  thick 
darkness  and  in  darkness;  and  why  "thick  darkness"  and 
"  darkness  "  signify  falsities  derived  from  evil,  such  as  are  in  hell. 

354.  From  an  inspe6lion  of  these  monstrous  forms  of 
spirits  in  the  hells  (which,  as  I  have  said,  are  all  forms  of  con- 
tempt of  others  and  of  menaces  against  those  who  do  not  pay 
them  honor  and  respedl,  also  forms  of  hatred  and  revenge 
against  those  who  do  not  favor  them),  it  became  evident  that  in 
general  they  were  all  forms  of  the  love  of  self  and  the  love  of 
the  world ;  and  that  the  evils  of  which  these  are  the  specific 
forms  have  their  origin  in  these  two  loves.  Moreover,  I  have 
been  told  from  heaven,  and  it  has  been  proved  to  me  by  much 
experience,  that  these  two  loves,  the  love  of  self  and  the  love 
of  the  world,  rule  in  the  hells  and  constitute  the  hells  ;  as  love 
to  the  Lord  and  love  towards  the  neighbor  rule  in  the  heavens 
and  constitute  the  heavens  ;  also  that  the  two  loves  that  are  the 
loves  of  hell  and  the  two  loves  that  are  the  loves  of  heaven  are 
diametrically  opposite  to  each  other. 

553*  At  first  I  wondered  how  love  of  self  and  love  of  the 
world  could  be  so  diabolical,  and  how  those  who  are  in  these 
loves  could  be  such  monsters  in  appearance ;  for  in  the  world 
not  much  thought  is  given  to  love  of  self,  but  only  to  that  elated 
state  of  mind  in  external  matters  which  is  called  haughtiness, 
and  that  alone,  being  so  apparent,  is  regarded  as  love  of  self. 
Furthermore,  love  of  self,  when  it  is  not  so  displayed,  is  believed 
in  the  world  to  be  the  very  fire  of  life  by  which  man  is  stim- 
ulated to  seek  employment  and  to  perform  uses,  and  if  he  found 
no  honor  or  glory  in  these  his  mind  would  grow  torpid.  It  is 
asked.  Who  has  ever  done  any  worthy,  useful,  and  distinguished 
deed  except  for  the  sake  of  being  praised  and  honored  by 
others,  or  regarded  with  esteem  and  honor  by  others?  And 
can  this  be  from  any  other  source  than  the  fire  of  love  for  glory 
and  honor,  consequently  for  self?  Furthermore,  it  is  unknown 
in  the  world  that  love  of  self,  regarded  in  itself,  is  the  love  that 
rules  in  hell  and  constitutes  hell  in  man.  This  being  so  I  will 
first  describe  what  the  love  of  self  is,  and  then  will  show  that 
all  evils  and  their  falsities  spring  from  that  love  as  their 
fountain. 

556.  The  love  of  self  is  wishing  well  to  oneself  alone,  and 
to  others  only  for  the  sake  of  self,  even  to  the  church,  one's 
country,  or  any  human  society.     It  consists  also  in  doing  good 


ALL    IN    HELL    ARE    IN    EVIL    AND    IN    EALSITY.  359 

to  all  these  solely  for  the  sake  of  one's  own  reputation,  honor,  and 
glory ;  and  unless  these  are  seen  in  the  uses  he  performs  in  be- 
half of  others  he  says  in  his  heart,  How  does  it  concern  me  ? 
Why  should  I  do  this  ?  What  shall  I  get  from  it  ?  and  there- 
fore he  does  not  do  it.  Evidently,  then,  he  who  is  in  the  love 
of  self  does  not  love  the  church  or  his  country  or  society, 
nor  any  use,  but  himself  alone.  His  delight  is  solely  the  de- 
light of  the  love  of  self;  and  as  the  delight  that  comes  forth 
from  his  love  is  what  constitutes  the  life  of  man,  his  life  is  a 
life  of  self;  and  a  life  of  self  is  a  life  from  what  is  man's  own, 
and  what  is  man's  own,  regarded  in  itself,  is  nothing  but  evil. 
He  who  loves  himself  loves  also  those  who  belong  to  him,  that 
is,  in  particular,  his  children  and  grandchildren,  and  in  general, 
all  who  are  at  one  with  him,  whom  he  calls  his.  To  love  these 
is  to  love  himself,  for  he  regards  them  as  it  were  in  himself, 
and  himself  in  them.  Among  those  whom  he  calls  his  are  all 
who  commend,  honor,  and  pay  their  court  to  him. 

557.  What  love  of  self  is  can  be  seen  by  comparing  it 
with  heavenly  love.  Heavenly  love  consists  in  loving  uses  for 
the  sake  of  uses,  or  goods  for  the  sake  of  goods,  which  are 
done  by  man  in  behalf  of  the  church,  his  country,  human  soci- 
ety, and  a  fellow-citizen ;  for  this  is  loving  God  and  loving  the 
neighbor,  since  all  uses  and  all  goods  are  from  God,  and  are 
the  neighbor  who  is  to  be  loved.  But  he  who  loves  these  for 
the  sake  of  himself  loves  them  merely  as  servants,  because  they 
are  serviceable  to  him  ;  consequently  it  is  the  will  of  one  who 
is  in  self-love  that  the  church,  his  country,  human  societies,  and 
his  fellow-citizens,  should  serve  him,  and  not  he  them,  for  he 
places  himself  above  them  and  places  them  beneath  himself. 
Therefore  so  far  as  any  one  is  in  love  of  self  he  separates  him- 
self from  heaven,  because  he  separates  himself  from  heavenly 
love. 

558[/#].  I*\irthermore,  so  far  as  any  one  is  in  heavenly 
love,  which  consists  in  loving  uses  and  goods  and  being  moved 
by  delight  of  heart  when  doing  them  for  the  sake  of  the  church, 
country,  human  society,  and  one's  fellow-citizens,  he  is  so  far 
led  by  the  Lord,  because  that  love  is  the  love  in  which  the 
Lord  is,  and  which  is  from  Him.  But  so  far  as  any  one  is  in 
love  of  self,  which  consists  in  i)erforming  uses  and  goods  for  the 
sake  of  himself,  so  far  he  is  led  by  himself;  and  so  far  as  any 
one  is  led  by  himself  he  is  not  led  by  the  Lord.  And  from  this 
it  also  follows  that  so  far  as  any  one  loves  himself  he  separates 
himself  from  the  Divine,  thus  also  from  heaven.     To  be  led  by 


360  '  HEAVEN    AND    HELL. 

one's  self  is  to  be  led  by  what  is  one's  own ;  and  what  is  man'.i 
own  is  nothing  but  evil ;  for  man's  inherited  evil  consists  in 
loving  self  more  than  God,  and  the  world  more  than  heaven.' 
Whenever  man  looks  to  himself  in  the  good  that  he  does  he 
is  let  into  what  is  his  own,  that  is,  into  his  inherited  evils ;  for 
he  then  looks  from  good  to  himself  and  from  himself  to  good, 
and  therefore  an  image  of  himself  is  seen  in  his  good,  and  not 
an  image  of  the  Divine.  That  this  is  so  has  also  been  proved 
to  me  by  experience.  There  are  evil  spirits  whose  dwelling 
places  are  in  the  middle  quarter  between  the  north  and  the 
west,  beneath  the  heavens,  who  are  skilled  in  the  art  of  leading 
well-disposed  spirits  into  their  own  nature  (proprium)  and  thus 
into  evils  of  v^arious  kinds.  This  they  do  by  leading  them  into 
thoughts  about  themselves,  either  openly  by  praises  and  honors, 
or  secretly  by  dire6ling  their  affe6lions  to  themselves  ;  and  so 
far  as  this  is  done  they  turn  the  faces  of  the  well-disposed 
spirits  away  from  heaven,  and  to  the  same  extent  they  obscure 
their  understanding  and  call  forth  evils  from  what  is  their 
own. 

558[ft]«  That  the  love  of  self  is  the  opposite  of  love  to  the 
neighbor  can  be  seen  from  the  origin  and  essence  of  both.  The 
love  of  the  neighbor  of  one  who  is  in  the  love  of  self  begins  with 
oneself,  for  he  claims  that  every  one  is  neighbor  to  himself;  and 
it  goes  forth  from  him  as  its  centre  to  all  who  make  one  with 
him,  diminishing  in  accordance  with  the  degree  of  their  con- 
jun6lion  with  him  by  love.  All  outside  of  this  circle  are  re- 
garded as  of  no  account  ;  and  those  who  are  opposed  to  those 
in  the  circle  and  to  their  evils  are  accounted  as  enemies,  what- 
ever their  chara6ler  may  be,  however  wise,  upright,  honest,  or 
just.  But  spiritual  love  to  the  neighbor  begins  with  the  Lord, 
and  goes  forth  from  Him  as  its  centre  to  all  who  are  conjoined  to 
Him  by  love  and  faith,  going  forth  in  accordance  with  the  quality 


'  Mail's  own,  which  he  derives  by  inheritance  from  his  parents,  is 
nothing  but  dense  evil  (n.  210,  215,  731,  876,  987,  1047,  2307,  2308,  3518, 
3701,  3S12,  8480,  8550,  10283,  10284,  10286,  10731). 

Man's  own  is  loving  self  more  than  God,  and  the  world  more  than 
heaven,  and  making  nothing  of  one's  neighbor  in  comparison  with 
oneself,  except  for  the  sake  of  self,  that  is,  one's  own  self;  thus  it  con- 
sists in  love  of  self  and  of  the  world  (n.  694,  731,  4317,  5660). 

All  evils  flow  from  the  love  of  self  and  the  love  of  the  world  when 
these  predominate  (n.  1307,  1308,  1321,  1594,  1691,  3413,  7255,  7376, 
7488,  7489,  8318,  9335,  9348,  10038,  10742). 

These  evils  are  contempt  of  others,  enmity,  hatred,  revenge,  cruelty, 
deceit  (n.  6667,  7370,  7374,  9348,  10)038,  10742). 

From  these  evils  all  falsity  flows  (n.  1047,  10283,  10284,  10286). 


ALL    IN    HELL    ARE    IN    EVIL    AND    IN    FALSITY.  361 

of  their  love  and  faith.'  Evidently,  then,  the  love  of  the  neigh- 
bor that  has  its  beginning  in  man  is  the  opposite  of  the  love  to 
the  neighbor  that  has  its  beginning  in  the  Lord  ;  and  the  former 
proceeds  from  evil  because  it  proceeds  from  what  is  man's  own, 
while  the  latter  proceeds  from  good  because  it  proceeds  from  the 
Lord,  who  is  good  itself  Evidently,  also,  the  love  of  the  neigh- 
bor that  proceeds  from  man  and  from  what  is  his  own  is  cor- 
poreal, while  the  love  to  the  neighbor  that  proceeds  from  the 
Lord  is  heavenly.  In  a  word,  in  the  man  in  whom  love  of  self 
pre\'ails  that  love  constitutes  the  head,  and  heavenly  love  consti- 
tutes the  feet.  On  that  love  he  stands  ;  and  if  it  does  not  serve 
him  he  tram{)les  it  under  foot.  This  is  the  cause  of  the  appear- 
ance that  those  who  are  cast  down  into  hell  fall  with  the  head 
downward  towards  hell,  and  with  the  feet  upward  towards 
heaven  (see  above,  n.  548). 

559.  Again,  love  of  self  is  such  that  so  far  as  the  reins  are 
given  it,  that  is,  so  far  as  external  bonds  are  removed,  which 
are  fears  of  the  law  and  its  penalties,  and  the  loss  of  reputation, 
honors,  gains,  employment,  and  life,  so  far  it  rushes  on  until  it 
finally  longs  to  rule  not  only  over  the  entire  world  but  also 
over  the  entire  heaven,  and  over  the  Divine  Himself,  knowing 
no  limit  or  end.  This  propensity  lurks  hidden  in  every  one 
who  is  in  love  of  self,  although  it  is  not  manifest  to  the  world, 


'  Those  who  do  not  know  what  it  is  to  love  the  neighbor  imagine 
every  man  to  be  a  neighbor,  and  that  good  is  to  be  done  to  every  one 
who  is  in  need  of  help  (n.  6704). 

They  also  believe  that  every  one  is  neighbor  to  himself,  and  thus 
that  love  to  the  neighbor  begins  with  self  (n.  6933). 

Those  who  love  themselves  above  all  things,  that  is,  with  whom 
self-love  prevails,  also  make  love  to  the  neighbor  to  begin  with  them- 
selves (n.  6710). 

In  what  manner  every  one  is  neighbor  to  himself,  explained  (n. 
6933-6938). 

Those  who  are  Christians  and  who  love  God  above  all  things  make 
love  to  the  neighbor  to  begin  with  the  Lord,  because  He  is  to  be  loved 
above  all  things  (n.  6706,  671 1,  6S19,  6S24). 

The  distinctions  of  neighbor  are  as  many  as  the  distin6lions  of  good 
from  the  Lord,  and  there  should  be  distinctions  in  doing  good  to  every 
one  in  accordance  with  the  tiualily  of  his  state,  and  this  is  a  matter  of 
Christian  prudence  (n.  6707,  6709,  6711,  6S18). 

These  distinctions  are  iinuimerable,  and  for  this  reason  the  ancients, 
who  were  acquainted  with  the  true  meaning  of  neighbor,  reduced  the 
exercises  of  charity  into  classes,  which  they  denoted  by  suitable  names, 
and  from  this  knew  in  what  respedt  every  one  was  a  neighbor,  and  in 
what  manner  good  was  to  be  done  to  every  one  with  prudence  (n. 
2417,  662S,  6705,  7259-7262). 

The  doctrine  in  the  ancient  churches  was  the  do(5lrine  of  charity  to- 
wards the  neighbor,  and  from  this  they  had  wisdom  (n.  2417,  2385,  3419, 
3420,  4744,  662S). 


362  HEAVEN   AND    HELL. 

where  it  is  held  in  check  by  such  bonds  as  have  been  mentioned. 
Every  one  can  see  examples  of  this  in  potentates  and  kings  who 
are  subjedl  to  no  such  restraints  and  bonds,  but  rush  on  and 
subjugate  provinces  and  kingdoms  so  far  as  they  are  successful, 
and  aspire  to  power  and  glory  without  limit ;  and  still  more 
strikingly  in  the  Babylon  of  this  day,  which  has  extended  its 
dominion  into  heaven,  and  has  transferred  to  itself  all  the  Di- 
vine power  of  the  Lord,  and  still  lusts  for  more.  That  such 
men,  when  they  have  entered  after  death  the  other  life,  are 
dire6tly  opposed  to  the  Divine  and  to  heaven,  and  are  on  the 
side  of  hell,  can  be  seen  in  the  little  work  on  Ihe  Last  yiidg- 
meiit  and  the  Destru6lion  of  Babylon. 

560.  Pi6lure  to  yourself  a  society  of  such  persons,  all  of 
whom  love  themselves  alone  and  love  others  only  so  far  as  they 
make  one  with  themselves,  and  you  will  see  that  their  love  is 
precisely  like  the  love  of  thieves  for  each  other,  who  embrace 
and  call  one  another  friends  so  long  as  they  are  a6ling  together  ; 
but  who  discard  their  subordination  to  one  another,  and  rise  up 
against  and  murder  one  another,  when  they  cease  to  agree. 
When  the  interiors  or  the  minds  of  such  are  explored  they  will 
be  seen  to  be  full  of  bitter  hatred  one  against  another,  and  at 
heart  will  laugh  at  all  justice  and  honesty,  and  likewise  at  the 
Divine,  which  they  rejefi:  as  of  no  account.  This  is  still  more 
evident  in  the  societies  of  such  in  the  hells  treated  of  below. 

561.  The  interiors  pertaining  to  the  thoughts  and  affed^ions 
of  those  who  love  themselves  above  all  things  are  turned  to- 
wards themselves  and  the  world,  and  thus  are  turned  away  from 
the  Lord  and  from  heaven  ;  and  consequently  they  are  filled 
with  evils  of  every  kind,  and  the  Divine  cannot  flow  in  ;  for  if 
it  does  flow  in  it  is  instantly  submerged  in  thoughts  of  self, 
and  is  defiled,  and  is  also  mingled  with  the  evils  that  flow 
from  what  is  their  own.  This  is  why  all  such  in  the  other  life 
look  backwards  away  from  the  Lord,  and  towards  the  point  of 
thick  darkness  that  is  there  in  the  place  of  the  sun  of  the  world, 
and  diametrically  opposite  to  the  sun  of  heaven,  which  is  the 
Lord  (see  above,  n.  123).  "Thick  darkness"  signifies  evil,  and 
the  "sun  of  the  world"  the  love  of  self.' 

362*  The  evils  of  those  who  are  in  the  love  of  self  are,  in 
general,  contempt  of  others,  envy,  enmity  against  all  who  do  not 

'  "The  sun  of  the  world"  signifies  the  love  of  self  (n.  2441). 
In  this  sense  "to  worship  the  sun  "  signifies  to  worship  those  things 
that  are  antagonistic  to  heavenly  love  and  to  the  Lord  (n.  2441,  10584). 
"The  sun's  growing  hot"  means  an  increasing  lust  of  evil  (n.  84S7). 


ALL    IN    HELL    ARE    IN    EVIL   AND    IN    FALSITY.  363 

favor  them,  and  consequent  hostility,  hatred  of  various  kinds, 
revenge,  cunning,  deceit,  unniercifuhiess,  and  cruelty ;  and  in 
respecl  to  religious  matters  there  is  not  merely  a  contempt  for 
the  Divine  and  for  Divine  things,  which  are  the  truths  and  goods 
of  the  church,  but  also  hostility  to  them.  When  man  becomes 
a  spirit  this  anger  is  turned  into  hatred  ;  and  then  he  not  only 
cannot  endure  to  hear  these  truths  and  goods  mentioned,  he 
even  burns  with  hatred  against  all  who  acknowledge  and  wor- 
ship the  Divine.  I  once  talked  with  a  certain  spirit  who  in  the 
world  had  been  a  man  in  authority,  and  had  loved  self  to  an 
unusual  degree  ;  and  when  he  simply  heard  some  one  mention 
the  Divine,  and  especially  when  he  heard  him  mention  the  Lord, 
he  was  so  e.xcited  by  hatred  arising  from  anger  as  to  be  eager  to 
kill  the  one  speaking.  When  the  love  of  this  spirit  was  unre- 
strained he  wished  to  be  the  devil  himself,  that  from  his  love 
of  self  he  might  continually  infest  heaven ;  and  this  is  the  desire 
of  some  of  the  Papist  religion  when  they  perceive  in  the  other 
life  that  the  Lord  has  all  power  and  that  they  have  none. 

563.  Certain  spirits  were  seen  by  me  in  the  western  quar- 
ter towards  the  south,  who  said  that  they  had  been  in  positions 
of  great  dignity  in  the  world,  and  that  they  deserved  to  be 
more  highly  esteemed  than  others  and  to  rule  over  others. 
Their  interior  character  was  explored  by  angels,  and  it  was 
found  that  in  their  offices  in  the  world  they  had  not  looked  to 
uses  but  to  themselves,  and  thus  that  they  had  set  themselves 
before  uses.  But  as  they  were  very  eager  and  importunate  to 
be  set  o\'er  others  they  were  allowed  to  associate  with  those 
who  were  consulting  about  matters  of  great  importance;  and 
it  was  perceived  that  they  were  unable  to  give  any  thought 
to  the  business  under  discussion,  or  to  see  matters  as  they  are 
in  themselves,  or  to  speak  with  reference  to  the  use  of  the 
thing,  but  were  able  to  speak  only  with  reference  to  self,  and 
that  they  wished  to  afl  from  what  is  pleasing  on  the  ground  of 
favor.  They  were  therefore  dismissed  from  that  duty,  and  left 
to  seek  employment  for  themselves  elsewhere.  Therefore  they 
went  further  into  the  western  quarter,  where  they  were  received 
here  and  there,  but  everywhere  were  told  that  they  thought  only 
of  themselves,  and  of  no  business  except  with  reference  to  self, 
and  for  this  reason  were  stupid  and  like  merely  sensual  corporeal 
spirits.  On  this  account  wheresoever  they  went  they  were  sent 
away.  Some  time  afterwards  they  were  seen  reduced  to  a  des- 
titute state  and  asking  alms.  Thus  it  was  made  clear  that  those 
who  are  in  the  love  of  self,  however  from  the  fire  of  that  love 
they  may  seem  to  speak  in  the  world  wisely,  speak  merely  from 


364  HEAVEN    AND    HELL. 

the  memory,  and  not  from  any  rational  light.  Therefore  in  the 
other  life,  when  they  are  no  longer  permitted  to  bring  forth  the 
things  of  the  natural  memory,  they  are  more  stupid  than  others, 
and  for  the  reason  that  they  are  separated  from  the  Divine. 

564.  There  are  two  kinds  of  dominion,  one  of  love  towards 
the  neighbor  and  the  other  of  love  of  self  These  two  domin- 
ions in  their  essence  are  dire6l  opposites.  One  who  rules  from 
love  towards  the  neighbor  wills  good  to  all,  and  loves  nothing 
so  much  as  uses,  that  is,  serving  others  ;  which  is  willing  good 
to  others  and  performing  uses,  either  to  the  church,  or  to  the 
country,  or  to  society,  or  to  a  fellow  citizen.  This  is  his  love 
and  the  delight  of  his  heart.  Moreover,  so  far  as  he  is  exalted 
to  dignities  above  others  he  rejoices,  not  for  the  sake  of  the 
dignities  but  for  the  sake  of  the  uses  he  is  then  able  to  per- 
form in  greater  abundance  and  of  a  higher  order.  Such  do- 
minion exists  in  the  heavens.  [2.]  But  one  who  rules  from  the 
love  of  self  wills  good  to  no  one  except  himself;  the  uses  he 
performs  are  for  the  sake  of  his  own  honor  and  glory,  which 
to  him  are  the  only  uses  ;  his  end  in  serving  others  is  that  he 
may  himself  be  served,  honored,  and  permitted  to  rule ;  he 
seeks  dignities  not  for  the  sake  of  the  good  offices  he  may 
render  to  his  country  and  the  church,  but  that  he  may  gain 
eminence  and  glory  and  thereby  the  delight  of  his  heart.  [3.] 
Moreover,  this  love  of  dominion  continues  with  every  one  after 
his  life  in  the  world.  Those  that  have  ruled  from  love  towards 
the  neighbor  are  entrusted  with  authority  in  the  heavens  ;  but  it 
is  not  they  who  rule,  but  the  uses  which  they  love ;  and  when 
uses  rule  the  Lord  rules.  But  those  who  have  ruled  while  in  the 
world  from  love  of  self,  after  their  life  in  the  world  are  in  hell, 
and  are  there  vile  slaves.  I  have  seen  those  who  had  power  in 
the  world,  but  who  exercised  dominion  from  love  of  self,  cast  out 
among  the  most  vile,  and  some  among  those  who  are  in  excre- 
mentitious  places. 

365.  In  respe6l  to  the  love  of  the  world :  it  is  a  love  op- 
posed to  heavenly  love  in  a  less  degree  than  love  of  self,  because 
the  evils  hidden  within  it  are  lesser  evils.  The  love  of  the  world 
consists  in  one's  desiring  to  secure  to  himself,  by  any  kind  of 
artifice,  the  wealth  of  others,  and  in  setting  his  heart  upon  riches, 
and  permitting  the  world  to  draw  him  and  lead  him  away  from 
spiritual  love,  which  is  love  towards  the  neighbor,  and  thus  from 
heaven  and  from  the  Divine.  But  this  love  is  manifold.  There 
is  a  love  of  wealth  for  the  sake  of  being  exalted  to  honors, 
when  these  alone  are  loved.  There  is  a  love  of  honors  and  dig- 
nities with  a  view  to  the  increase  of  wealth.     There  is  a  love  of 


HELL    FIRE    AND    THE    GNASHING    OF   TEETH.  365 

wealth  for  the  sake  of  various  uses  that  give  delight  in  the  world. 
There  is  a  love  of  wealth  merely  for  the  sake  of  wealth,  which 
is  a  miserly  love ;  and  so  on.  The  end  for  the  sake  of  which 
wealth  is  sought  is  called  its  use  ;  and  it  is  the  end  or  use  that 
gives  to  love  its  quality  ;  for  the  love  is  such  as  is  the  end  in 
view,  and  all  other  things  merely  serve  it  as  means. 


LIX. 

What   Hell   Fire  is  and   what  the  Gnashing  of 
Teeth  is. 

566.  What  eternal  fire  is,  and  what  the  gnashing  of  teeth 
is,  which  are  mentioned  in  the  Word  in  reference  to  those  who 
are  in  hell,  scarcely  any  one  as  yet  has  known,  because  the  con- 
tents of  the  Word  have  been  thought  about  only  in  a  material 
way,  and  nothing  has  been  known  about  its  spiritual  sense.  So 
fire  has  been  understood  by  some  to  mean  material  fire,  by  oth- 
ers to  mean  torment  in  general,  by  others  remorse  of  conscience, 
and  others  have  held  that  it  is  pidured  merely  to  excite  ter- 
ror in  the  wicked.  Likewise  some  have  supposed  the  gnash- 
ing of  teeth  to  mean  adual  gnashing,  and  some  only  a  horror, 
such  as  is  excited  by  such  a  sound.  But  any  one  who  is  ac- 
quainted with  the  spiritual  meaning  of  the  Word  knows  what 
eternal  fire  is,  and  what  the  gnashing  of  teeth  is ;  for  every  ex- 
pression and  every  meaning  of  the  expressions  in  the  Word 
contains  a  spiritual  meaning,  since  the  Word  in  its  bosom  is 
spiritual ;  and  what  is  spiritual  can  be  set  before  man  only  in 
natural  forms  of  expression,  because  man  is  in  the  natural  world 
and  thinks  from  the  things  of  that  world.  Therefore  it  shall 
now  be  told  what  is  meant  by  "eternal  fire"  and  "the  gnashing 
of  teeth"  into  which  the  spirits  of  evil  men  enter  after  death, 
or  which  their  spirits,  then  in  the  spiritual  world,  endure. 

567.  There  are  two  origins  of  heat,  one  the  snn  of  heaven 
which  is  the  Lord,  and  the  other  the  sun  of  the  world.  The 
heat  that  is  from  the  sun  of  heaven,  that  is,  the  Lord,  is  spirit- 
ual heat ;  and  this  in  its  essence  is  love  (see  above,  n.  126-140)  ; 
but  the  heat  from  the  sun  of  the  world  is  natural  heat,  and  this 
in  its  essence  is  not  love,  but  serves  spiritual  heat  or  love  as  a 
receptacle.     Evidently  love  in  its  essence  is  heat,  since  it  is  love. 


366  HEAVEN   AND    HELL. 

in  accord  with  its  degree  and  quality,  that  gives  heat  to  the 
mind,  and  thence  to  the  body  ;  and  this  man  experiences  as  well 
in  the  winter  as  in  the  summer.  The  heating  of  the  blood  is 
from  the  same  source.  That  the  natural  heat  that  springs  from 
the  sun  of  the  world  serves  spiritual  heat  as  a  receptacle  is  evi- 
dent from  the  heat  of  the  body,  which  is  excited  by  the  heat  of 
its  spirit,  and  is  a  kind  of  substitute  for  that  heat  in  the  body.  It 
is  especially  evident  from  the  spring  and  summer  heat  in  animals 
of  every  kind,  which  then  annually  renew  their  loves.  [2.]  It 
is  not  the  natural  heat  that  produces  this  effe6l,  but  it  disposes 
their  bodies  to  receive  the  heat  that  flows  into  them  from  the 
spiritual  world  ;  for  the  spiritual  world  flows  into  the  natural  as 
cause  into  effed.  Whoever  believes  that  natural  heat  produces 
these  loves  is  much  deceived,  for  influx  is  from  the  spiritual 
world  into  the  natural  world,  and  not  from  the  natural  world 
into  the  spiritual ;  and  as  all  love  belongs  to  the  life  itself  it  is 
spiritual.  [3.]  Again,  he  who  believes  that  any  thing  comes 
forth  in  the  natural  world  without  influx  from  the  spiritual  woi^ld 
is  deceived,  for  what  is  natural  comes  forth  and  continues  to 
exist  only  from  what  is  spiritual.  Furthermore,  the  subjedls  of 
the  vegetable  kingdom  derive  their  germinations  from  influx 
out  of  the  spiritual  world.  The  natural  heat  of  spring  time  and 
summer  merely  disposes  the  seeds  into  their  natural  forms  by 
expanding  and  opening  them  so  that  influx  from  the  spiritual 
world  can  there  a6l  as  a  cause.  These  things  are  mentioned  to 
make  clear  that  there  are  two  kinds  of  heat,  spiritual  heat  and 
natural  heat ;  and  that  spiritual  heat  is  from  the  sun  of  heaven 
and  natural  heat  from  the  sun  of  the  world,  and  that  influx  and 
consequent  co-operation  produce  the  efie6ls  that  appear  before 
the  eyes  in  the  world." 

568*  Spiritual  heat  in  man  is  the  heat  of  his  life,  because, 
as  was  said  above,  it  is  in  its  essence  love.  This  heat  is  what  is 
meant  in  the  Word  by  "fire,"  love  to  the  Lord  and  love  towards 
the  neighbor  by  "heavenly  fire,"  and  love  of  self  and  love  of 
the  world  by  "  infernal  fire." 

569*    Infernal  fire  or  love  springs  from  the  same  origin  as 


'  There  is  an  influx  from  the  spiritual  world  into  the  natural  world 
(n.  6053-6058,  6189-6215,  6307-6327,  6466-6495,  6598-6626). 

There  is  also  an  influx  into  the  lives  of  animals  (n.  5850). 

And  into  the  subjefts  of  the  vegetable  kingdom  (n.  3648). 

This  influx  is  a  continual  endeavor  to  a6t  in  accordance  with  the 
Divine  order  (n.  621 1  at  the  end). 


HELL    FIRE    AND    THE    GNASHING    OF    TEETH.  367 

heavenly  fire  or  love,  namely,  the  sun  of  heaven,  or  the  Lord  ; 
but  it  is  made  infernal  by  those  who  receive  it.  For  all  influx 
from  the  spiritual  world  varies  in  accordance  with  reception,  that 
is,  in  accordance  with  the  forms  into  which  it  flows,  just  as  the 
heat  and  light  I'rom  the  sun  of  the  world  does.  The  heat  from 
that  sun  flowing  into  shrubberies  and  beds  of  flowers  produces 
vegetation,  and  draws  forth  grateful  and  sweet  odors  ;  but  the 
same  heat  flowing  into  excrementitious  and  decaying  substances 
produces  putrefa6lions,  and  draws  forth  rank  and  disgusting 
stenches.  In  like  manner  the  light  from  the  same  sun  produces 
in  one  subject  beautiful  and  pleasing  colors,  in  another  unbeauti- 
ful  and  disagreeable  colors.  The  same  is  true  of  the  heat  and 
light  from  the  sun  of  heaven,  which  is  love.  When  the  heat,  or 
love,  from  that  sun  flows  into  good,  as  it  does  in  good  men  and 
angels,  it  makes  their  good  fruitful ;  but  when  it  flows  into  the 
evil  it  produces  a  contrary  efie6l,  for  their  evils  either  suffocate 
it  or  pervert  it.  In  like  manner  when  the  light  of  heaven  flows 
into  the  truths  of  good  it  imparts  intelligence  and  wisdom  ;  but 
when  it  flows  into  the  falsities  of  evil  it  is  turned  into  insanities 
and  phantasies  of  various  kinds.  Thus  in  every  instance  the 
result  is  in  accordance  with  reception. 

570.  As  infernal  fire  is  the  love  of  self  and  of  the  world  it 
is  also  e\'ery  lust  of  those  loves,  since  love  is  lust  in  its  contin- 
uity, for  what  a  man  loves  he  continually  lusts  after.  Infernal 
fire  is  also  delight,  since  what  a  man  loves  and  lusts  after  he 
perceives,  when  he  obtains  it,  to  be  delightful.  Man's  delight  of 
heart  is  from  no  other  source.  Infernal  fire,  therefore,  is  the  lust 
and  delight  that  spring  from  these  two  lo\'es  as  their  origins. 
The  evils  flowing  from  these  loves  are  contempt  of  others,  enmity, 
and  hostility  against  those  who  do  not  favor  them,  envy,  hatred, 
and  revenge,  and  from  these  fierceness  and  cruelty;  and  in  respe6l 
to  the  Divine  they  are  denial  and  consequent  contempt,  derision, 
and  detraction  of  the  holy  things  of  the  church  ;  and  after  death, 
when  man  becomes  a  spirit,  these  evils  are  changed  into  anger 
and  hatred  against  these  holy  things  (see  above,  n.  562).  And 
as  these  evils  breathe  forth  continually  the  destruclion  and  mur- 
der of  those  whom  they  account  as  enemies,  and  against  whom 
they  burn  with  hatred  and  revenge,  so  it  is  the  delight  of  their 
life  to  will  to  destroy  and  kill,  and  so  far  as  they  are  unable  to  do 
this,  to  will  to  do  mischief,  to  injure,  and  to  exercise  cruelty. 
[2.]  Such  is  the  meaning  of  "fire  "  in  the  Word,  where  the  evil 
and  the  hells  are  treated  of,  some  passages  from  which  I  will  here 
quote  in  the  way  of  proof: 


368  HEAVEX    AND    HELL. 

"Every  one  is  a  hypocrite  and  an  evil  doer,  and  every  mouth  speaketh 

folly For  wickedness  burneth  as  the  fire ;   it  devoureth  the 

briers  and  thorns,  and  kindleth  in  the  thickets  of  the  forests,  and 
they  roll  upward  in  the  rising  of  smoke  ;  .  . .  .  and  the  people  is 
become  like  food  for  fire  ;  no  man  spareth  his  brother"  {Isa.  ix. 
17-19). 

"I  will  show  wonders  in  the  heavens,  and  in  the  earth  blood  and  fire, 
and  pillars  of  smoke ;  the  sun  shall  be  turned  into  darkness " 
{Joel  ii.  30,  31). 

"The  land  shall  become  burning  pitch  ;  it  shall  not  be  quenched  night 
nor  day  ;  the  smoke  thereof  shall  go  up  forever  "  (Isa.  xxxiv.  9,  10). 

"  Behold  the  day  cometh  burning  as  a  furnace,  and  all  the  proud  and 
every  worker  of  wickedness  shall  be  stubble  ;  and  the  day  that 
cometh  shall  set  them  on  fire  "  (Mai.  iv.  i). 

"Babylon.  . .  .is  become  a  habitation  of  demons They  cried  out 

as  they  saw  the  smoke  of  her  burning Her  smoke  goeth  up 

unto  the  ages  of  the  ages"  (Apoc.  xviii.  2,  18  ;  xix.  3). 

"He  opened  the  pit  of  the  abyss,  and  there  went  up  a  smoke  out  of  the 
pit  as  the  smoke  of  a  great  furnace ;  and  the  sun  was  darkened, 
and  the  air,  by  the  smoke  of  the  pit"  (Apoc.  ix.  2). 

"Out  of  the  mouth  of  the  horses  went  forth  fire  and  smoke  and  brim- 
stone; by  these,  .was  the  third  part  of  men  killed,  by  the  fire  and 
by  the  smoke  and  by  the  brimstone"  (Apoc.  ix.  17,  18). 

"If  any  one  adores  the  beast.... he  shall  drink  of  the  wine  of  the 
wrath  of  God  mixed  with  unmixed  wine  in  the  cup  of  His  anger, 
and  shall  be  tormented  with  fire  and  brimstone  "  (Apoc.  xiv.  9,  10). 

"  The  fourth  angel  poured  out  his  bowl  upon  the  sun  ;  and  it  was  given 
unto  it  to  scorch  men  with  fire  ;  therefore  men  were  scorched 
with  great  heat "  {Apoc.  xvi.  8,  9). 

"They  were  cast  into  a  lake  burning  with  fire  and  brimstone"  (Apoc. 
xix.  20  ;  XX.  14,  15  ;  xxi.  8). 

"  Every  tree  that  bringeth  not  forth  good  fruit  shall  be  hewn  down  and 
cast  into  the  fire  "  (Matt.  iii.  10 ;  Luke  iii.  9). 

"The  Son  of  man  shall  send  His  angels,  and  they  shall  gather  out  of 
His  kingdom  all  things  that  cause  stumbling  and  them  that  do 
iniquity,  and  shall  cast  them  into  a  furnace  of  fire"  (Matt.  xiii.  41, 
42,  50). 

The  King  "  shall  say  to  them  that  are  on  the  left  hand,  Depart  from 
Me,  ye  cursed,  into  eternal  lire,  prepared  for  the  devil  and  his 
angels  "  (Matt.  xxv.  41). 

They  shall   be  sent  "into  everlasting  fire into  the  hell  of  fire,. . . . 

where  their  worm  shall  not  die,  ant/ the  fire  shall  not  be  quenched" 
(Matt,  xviii.  8,  9  ;    Mark  ix.  43-49). 

The  rich  man  in  hell  said  to  Abraham  that  he  was  tormented  in  fiame 
(Luke  xvi.  24). 

In  these  and  in  many  other  passages  "fire"  means  the  lust 
pertaining  to  love  of  self  and  love  of  the  world,  and  the 
"smoke"  therefrom  means  falsity  from  evil. 

571,  As  the  lust  of  doing  the  evils  that  are  from  the  love 
of  self  and  of  the  world  is  meant  by  "infernal  fire,"  and  as 
such  is  the  lust  of  all  in  the  hells  (as  shown  in  the  foregoing 
chapter)  so  when  the  hells  are  opened  there  is  an  appearance  of 
fire  with  smoke,  such  as  is  seen  in  conflagrations,  a  dense  fire 
from  the  hells  where  the  love  of  self  prevails,  and  a  flaming 
fire  from  the  hells  where  love  of  the  world  prevails.     But  when 


HELL    FIRE   AND   THE   GNASIUNG    OF   TEETH.  569 

the  hells  are  closed  this  fiery  appearance  ceases,  and  in  its  place 
there  is  a  kind  of  dense  obscurity  like  smoke ;  although  the  fire 
still  rages  within,  as  can  be  seen  by  the  heat  exhaling  there- 
from, which  is  like  the  heat  from  the  burnt  ruins  after  a  fire, 
and  in  some  places  like  the  heat  from  a  heated  furnace,  in 
others  like  the  heat  from  a  hot  bath.  When  this  heat  flows  into 
man  it  excites  lusts  in  him,  and  in  evil  men  hatred  and  revenge, 
and  in  the  sick  insanities.  Such  is  the  fire  or  such  the  heat 
that  affedls  those  who  are  in  the  above-mentioned  loves,  be- 
cause in  respedl  to  their  spirit  they  are  attached  to  those  hells, 
even  while  living  in  the  body.  But  it  must  be  understood  that 
those  who  are  in  the  hells  are  not  in  fire  ;  the  fire  is  an  appear- 
ance ;  those  there  are  conscious  of  no  burning,  but  only  of  a 
warmth  like  that  which  they  had  felt  when  in  the  world.  This 
appearance  of  fire  is  from  correspondence,  since  love  corre- 
sponds to  fire,  and  all  things  seen  in  the  spiritual  world  are 
seen  in  accordance  with  correspondences. 

572.  It  must  be  noted  that  this  infernal  fire  or  heat  is 
changed  into  intense  cold  when  heat  from  heaven  flows  in  ;  and 
those  who  are  in  it  then  shiver  like  those  seized  with  chills  and 
fever,  and  are  inwardly  distressed  ;  and  for  the  reason  that  they 
are  in  dire6l  opposition  to  the  Divine ;  and  the  heat  of  heaven 
(which  is  Divine  love)  extinguishes  the  heat  of  hell  (which  is  the 
love  of  self),  and  with  it  the  fire  of  their  life  ;  and  this  is  the  cause 
of  such  cold  and  consequent  shivering  and  distress.  This  is  ac- 
companied by  thick  darkness  and  by  infatuation  and  blindness 
therefrom.  Ikit  this  rarely  haj)pens,  and  only  when  outbreaks 
that  have  increased  beyond  measure  need  to  be  repressed. 

573*  ^ii^ce  infernal  fire  means  every  lust  for  doing  evil 
that  flows  forth  from  the  love  of  self,  this  fire  means  also  such 
torment  as  exists  in  the  hells.  For  the  lust  from  that  love  is  a 
lust  for  injuring  others  who  do  not  honor,  venerate,  and  worship 
oneself;  and  in  proportion  to  the  anger  thereby  excited,  and  the 
hatred  and  revenge  from  that  anger,  is  there  a  lust  for  venting 
one's  rage  upon  them.  When  .such  lust  is  a6live  in  every  one  in 
a  society,  and  is  restrained  by  no  external  bond,  .such  as  the 
fear  of  the  law,  and  of  the  loss  of  reputation,  honor,  gain,  and 
life,  every  one  from  the  impulse  of  his  own  evil  rushes  upon 
another ;  and  so  far  as  he  prevails  subjugates  the  rest  and  sub- 
je6ls  them  to  his  dominion,  and  vents  his  rage  with  delight 
upon  those  who  do  not  submit  themselves.  This  delight  is  so 
intimately  united  with  the  delight  of  bearing  rule  that  they  ex- 
ist in  the  same  measure,  since  the  delight  of  doing  harm  is 
contained  in  all  enmity,  envy,  hatred,  and  revenge,  which  as 


370  HEAVEN    AND    HELL. 

said  above,  are  the  evils  of  that  love.  All  the  hells  are  such 
societies,  and  in  consequence  every  one  there  bears  hatred  in  his 
heart  against  others,  and  from  hatred  bursts  forth  into  cruelty 
so  far  as  he  has  power.  These  cruelties  and  their  torments 
are  also  meant  by  infernal  fire,  since  they  are  the  effe6ls  of 
lusts. 

574.  It  has  been  shown  above  (n.  548)  that  an  evil  spirit 
casts  himself  into  hell  of  his  own  accord.  It  shall  now  be  told 
in  a  few  words  how  this  comes  about,  although  there  are  in 
hell  such  torments.  From  every  hell  there  exhales  a  sphere 
of  the  lusts  of  those  who  are  in  it.  Whenever  this  sphere  is 
perceived  by  one  who  is  in  a  like  lust  he  is  affe6ied  at  heart 
and  filled  with  delight,  for  lust  and  delight  make  one,  since 
whatever  one  lusts  after  is  delightful  to  him  ;  and  because  of 
this  a  spirit  turns  himself  hellwards,  and  from  delight  of  heart 
lusts  to  go  thither,  since  he  does  not  yet  know  that  such  tor- 
ments exist  there,  although  he  who  knows  it  still  lusts  to  go 
there.  For  no  one  in  the  spiritual  world  can  resist  his  lust, 
because  his  lust  belongs  to  his  love,  and  his  love  belongs  to  his 
will,  and  his  will  belongs  to  his  nature,  and  every  one  there 
a6ls  from  his  nature.  [2.]  When,  therefore,  a  spirit  of  his  own 
accord  and  from  his  freedom  drifts  towards  his  hell  and  enters 
it,  he  is  received  at  first  in  a  friendly  manner,  which  makes  him 
believe  that  he  has  come  among  friends.  But  this  continues 
for  a  few  hours  only.  In  the  meanwhile  he  is  explored  in  re- 
spe61:  to  his  astuteness  and  consequent  ability  ;  and  when  this 
has  been  done  they  begin  to  infest  him,  and  this  by  various 
methods,  and  with  gradually  greater  severity  and  vehemence. 
This  is  accomplished  by  introducing  him  more  interiorly  and 
deeply  into  hell  ;  for  the  more  interior  and  deeper  the  hell  the 
more  malignant  are  the  spirits.  After  these  infestations  they 
begin  to  treat  him  cruelly  by  punishments,  and  this  goes  on 
until  he  is  reduced  to  the  condition  of  a  slave.  [3.]  But  re- 
bellious movements  are  continually  springing  up  there,  since 
every  one  wishes  to  be  greatest,  and  burns  with  hatred  against 
others  ;  and  in  consequence  new  uprisings  occur,  and  thus  one 
scene  is  changed  into  another,  and  those  who  are  made  slaves 
are  delivered  that  they  may  assist  some  new  devil  to  subjugate 
others  ;  and  again  those  who  refuse  to  submit  and  render  im- 
plicit obedience  are  tormented  in  various  ways  ;  and  so  on  con- 
tinually. Such  torments  are  the  torments  of  hell,  which  are 
called  infernal  fire. 

575.  Gnashing  of  teeth  is  the  continual  contention  and 
combat  of  falsities  with  each  other,  consequently  of  those  who 


THE    MALICE   OF    INFERNAL   SPIRITS.  371 

are  in  falsities,  joined  with  contempt  of  others,  with  enmity, 
mockery,  ridicule,  blaspheming ;  and  these  evils  burst  forth  into 
bitter  quarrels  of  various  kinds  ;  since  every  one  fights  for  his 
own  falsity  and  calls  it  truth.  These  contentions  and  combats 
are  heard  outside  of  these  hells  like  the  gnashings  of  teeth ; 
and  are  turned  into  gnashings  of  teeth  when  truths  from  heaven 
flow  in  among  them.  In  these  hells  are  all  who  have  acknow- 
ledged nature  and  have  denied  the  Divine.  In  the  deeper  of 
these  hells  are  those  that  have  confirmed  themselves  in  such 
denials.  As  such  are  unable  to  receive  any  thing  of  light  from 
heaven,  and  are  thus  unable  to  see  any  thing  inwardly  in  them- 
selves, they  are  for  the  most  part  corporeal  sensual  spirits,  who 
beheve  nothing  except  what  they  see  with  their  eyes  and  touch 
with  their  hands.  Therefore  all  the  fallacies  of  the  senses  are 
truths  to  them ;  and  it  is  from  these  that  they  dispute.  This  is 
why  their  contentions  are  heard  as  gnashings  of  teeth  ;  for  in 
the  spiritual  world  all  falsities  give  a  grating  sound,  and  the 
teeth  correspond  to  the  outmost  things  in  nature  and  to  the 
outmost  things  in  man,  which  are  corporeal  sensual.'  (That 
there  is  gnashing  of  teeth  in  the  hells  may  be  seen  in  Matthew 
viii.  12;  xiii.  42,  50;  xxii.  13;  xxiv.  51  ;  xxv,  30;  Luke  xiii. 
28.) 


LX. 

The  Malice  and  Artifices  of  Infernal  Spirits. 

57^*  Iri  what  way  spirits  are  superior  to  men  every  one 
can  see  and  comprehend  who  thinks  interiorly  and  knows  any 
thing  of  the  operation  of  his  own  mind ;  for  in  his  mind  he 
can  consider,  evolve,  and  form  conclusions  upon  more  subje6ts 
in  a  single  moment  than   he  can  utter  or  express   in  writing 


'  The  correspondence  of  the  teeth  (n.  5565-5568). 

Those  who  are  purely  sensual  and  have  scarcely  anything  of  spirit- 
ual light  correspond  to  the  teeth  (n.  5565). 

In  the  Word  a  "tooth"  signifies  the  sensual,  which  is  the  outmost 
of  the  life  of  man  (n.  9052,  90*52). 

Gnashing  of  teeth  in  the  other  life  comes  from  those  who  believe 
that  nature  is  everything,  and  the  Divine  nothing  (n.  5568). 


372  HEAVEN   AND    HELL. 

in  half  an  hour.  This  shows  the  superiority  of  man  when 
he  is  in  his  spirit,  and  therefore  when  he  becomes  a  spirit. 
For  it  is  the  spirit  that  thinks,  and  it  is  the  body  by  which  the 
spirit  expresses  its  thoughts  in  speech  or  writing.  In  conse- 
quence of  this,  when  man  after  death  becomes  an  angel  he  is  in 
intelligence  and  wisdom  ineffable  in  comparison  with  his  intelli- 
gence and  wisdom  while  he  lived  in  the  world ;  for  while  he 
lived  in  the  world  his  spirit  was  bound  to  his  body,  and  was 
thereby  in  the  natural  world  ;  and  therefore  whatever  he  thought 
spiritually  flowed  into  natural  ideas,  which  are  comparatively 
general,  gross,  and  obscure,  and  which  are  incapable  of  receiv- 
ing innumerable  things  that  pertain  to  spiritual  thought ;  and 
which  infold  spiritual  thought  in  the  obscurities  that  arise 
from  worldly  cares.  It  is  otherwise  when  the  spirit  is  released 
from  the  body  and  comes  into  its  spiritual  state,  which  takes 
place  when  it  passes  out  of  the  natural  world  into  the  spiritual 
world  to  which  it  belongs.  From  what  has  already  been  said 
it  is  evident  that  the  state  of  its  thoughts  and  affe6lions  is  then 
immeasurably  superior  to  its  former  state.  Because  of  this  the 
thoughts  of  angels  are  ineffable  and  inexpressible,  and  are 
therefore  incapable  of  entering  into  the  natural  thoughts  of 
man ;  and  yet  every  angel  was  born  a  man,  and  has  lived  as  a 
man,  and  he  then  seemed  to  himself  to  be  no  wiser  than  any 
other  like  man. 

577.  In  the  same  degree  in  which  angels  have  wisdom  and 
intelligence  infernal  spirits  have  malice  and  cunning  ;  for  the 
case  is  the  same,  since  the  spirit  of  man  when  released  from  the 
body  is  in  his  good  or  in  his  evil — if  an  angelic  spirit  in  his 
good,  and  if  an  infernal  spirit  in  his  evil.  Every  spirit  is  his 
own  good  or  his  own  evil  because  he  is  his  own  love,  as  has 
been  often  said  and  shown  above.  Therefore  as  an  angelic  spirit 
thinks,  wills,  speaks,  and  afts,  from  his  good,  an  infernal  spirit 
does  this  from  his  evil ;  and  to  think,  will,  speak,  and  a6l  from 
evil  itself,  is  to  think,  will,  speak,  and  a(5i:  from  all  things  in- 
cluded in  the  evil.  [2.1  So  long  as  man  lived  in  the  body  it 
was  different,  since  the  evil  of  the  spirit  was  then  under  the  re- 
straints that  every  man  feels  from  the  law,  from  hope  of  gain, 
from  honor,  from  reputation,  and  from  the  fear  of  losing  these  ; 
and  therefore  the  evil  of  his  spirit  could  not  then  burst  forth 
and  show  what  it  was  in  itself  Moreover,  the  evil  of  the  spirit 
of  man  then  lay  wrapped  up  and  veiled  in  outward  probity, 
honesty,  justice,  and  affedlion  for  truth  and  good,  which  such  a 
man  professes   and  counterfeits  for  the  sake  of  the  world  ;  and 


THE    MALICE  OE    INFERNAL   SPIRITS.  373 

under  these  semblances  the  evil  has  lain  so  concealed  and  ob- 
scured that  he  himself  scarcely  knew  that  his  spirit  contained  so 
much  malice  and  craftiness,  that  is,  that  in  himself  he  was  such 
a  devil  as  he  becomes  after  death,  when  his  spirit  comes  into  it- 
self and  into  its  own  nature.  [3.1  Such  malice  then  manifests 
itself  as  exceeds  all  belief.  There  are  thousands  of  evils  that 
then  burst  forth  from  evil  itself,  among  which  are  such  as  cannot 
be  described  in  the  words  of  any  language.  What  they  are  has 
been  granted  me  to  know  and  perceive  by  much  experience, 
since  it  has  been  granted  me  by  the  Lord  to  be  in  the  spiritual 
world  in  respe6l  to  my  spirit  and  at  the  same  time  in  the  nat- 
ural world  in  respe<5l  to  my  body.  This  I  can  testify,  that  their 
malice  is  so  great  that  it  is  hardly  possible  to  describe  even  a 
thousandth  part  of  it ;  and  so  great  that  if  man  were  not  pro- 
tected by  the  Lord  he  could  never  be  rescued  from  hell ;  for 
with  every  man  there  are  spirits  from  hell  as  well  as  angels  from 
heaven  (see  above,  n.  292,  293)  ;  and  yet  the  Lord  cannot  protect 
man  unless  he  acknowledges  the  Divine  and  lives  a  life  of  faith 
and  charity  ;  for  otherwise  man  turns  himself  away  from  the 
Lord  and  turns  himself  to  infernal  spirits,  and  thus  his  spirit  be- 
comes imbued  with  a  malice  like  theirs.  [4.]  Nevertheless,  man 
is  continually  withdrawn  by  the  Lord  from  the  evils  that  he 
attaches  and  as  it  were  attracts  to  himself  by  his  affiliation  with 
infernal  spirits.  If  he  is  not  withdrawn  by  the  internal  bonds  of 
conscience,  which  he  fails  to  receive  if  he  denies  a  Divine,  he  is 
withdrawn  by  external  bonds,  which  are,  as  said  above,  fears  in 
respecl  to  the  law  and  its  penalties,  and  fears  of  the  loss  of  gain 
and  the  deprivation  of  honor  and  reputation.  In  fa6t,  such  a 
man  may  be  withdrawn  from  evils  by  means  of  the  delight  of 
his  love  and  fear  of  the  loss  or  deprivation  of  delight ;  but  he 
cannot  be  led  thereby  into  spiritual  goods.  For  as  soon  as 
such  a  man  is  led  to  these  he  begins  to  give  his  thought  to 
pretences  and  devices  by  simulating  or  counterfeiting  what  is 
good,  honest,  and  just,  for  the  purpose  of  persuading  and  thus 
deceiving.  Such  cunning  adjoins  itself  to  the  evil  of  his  spirit 
and  gives  form  to  it,  causing  his  evil  to  be  of  the  same  nature 
as  itselt. 

578.  Those  are  the  worst  of  all  who  have  been  in  evils 
from  love  of  self  and  at  the  same  time  inwardly  in  themselves 
have  been  governed  by  deceit ;  for  deceit  penetrates  more 
deeply  into  the  thoughts  and  intentions  than  other  evils,  and  in- 
fe6ls  them  with  a  poison  that  wholly  destroys  the  spiritual  life 
of  man.     Most  of  these  spirits  are  in  the  hells  behind  the  back, 


374  HEAVEN    AND    HELL. 

and  are  called  genii ;  and  there  they  delight  to  make  themselves 
invisible,  and  to  flutter  about  others  like  phantoms  secretly  in- 
fusing evils  into  them,  which  they  spread  around  like  the  charms 
of  a  viper.  These  are  more  direfuUy  tormented  than  others. 
But  those  who  are  not  deceitful,  and  who  have  not  been  so 
filled  with  malignant  craftiness,  and  yet  are  in  the  evils  derived 
from  the  love  of  self,  are  also  in  the  hells  behind,  but  in  those 
less  deep.  On  the  other  hand,  those  that  have  been  in  evils  from 
the  love  of  the  world  are  in  the  hells  in  front,  and  are  called 
spirits.  These  spirits  are  not  such  forms  of  evil,  that  is,  of 
hatred  and  revenge,  as  those  are  who  are  in  evils  from  the  love 
of  self ;  and  therefore  do  not  have  such  malice  and  cunning ; 
and  in  consequence  their  hells  are  milder. 

379*  I  have  been  permitted  to  learn  by  experience  what 
kind  of  malice  those  possess  who  are  called  genii.  Genii  a6l 
upon  and  flow  into  the  affe6lions,  and  not  the  thoughts.  They 
perceive  and  smell  out  the  afle6lions  as  dogs  do  wild  beasts  in 
the  forest.  Good  affections,  when  they  perceive  them  in  another, 
they  turn  instantly  into  evil  affe6lions,  leading  and  bending  them 
in  a  wonderful  manner  by  means  of  the  other's  delights ;  and 
this  so  secretly  and  with  such  malignant  skill  that  the  other 
knows  nothing  of  it,  for  they  most  carefully  guard  against  any- 
thing entering  into  the  thought  whereby  they  could  be  found 
out.  The  seat  of  these  in  man  is  beneath  the  back  part  of  the 
head.  In  the  world  they  were  such  as  deceitfully  captivated  the 
minds  of  others,  leading  and  persuading  them  by  the  delights 
of  their  afle6lions  or  lusts.  But  such  spirits  are  not  permitted 
by  the  Lord  to  come  near  to  any  man  of  whose  reformation 
there  is  any  hope  ;  for  they  have  the  ability  not  only  to  destroy 
the  conscience,  but  also  to  stir  up  in  man  his  inherited  evils, 
which  otherwise  lie  hidden.  Therefore  to  prevent  man's  being 
led  into  these  evils,  these  hells,  by  the  Lord's  provision,  are  en- 
tirely  closed  up ;  and  when  any  man  of  such  a  character  comes 
after  death  into  the  other  life  he  is  at  once  cast  into  their  hell. 
When  the  deceit  and  craftiness  of  these  spirits  are  clearly  seen 
they  appear  as  vipers. 

580.  The  kind  of  malice  infernal  spirits  possess  is  evident 
from  their  nefarious  arts,  which  are  so  many  that  to  enumerate 
them  would  fill  a  volume,  and  to  describe  them  would  fill  many 
volumes.  These  arts  are  mostly  unknown  in  the  world.  One 
kind  relates  to  abuses  of  correspondences ;  a  second  to  abuses 
of  the  outmosts  of  Divine  order ;  a  third  to  the  communication 


THE    APPEARANCE   OF   THE    HELLS.  375 

and  influx  of  thoughts  and  affections  by  means  of  turning  to- 
wards anotiier,  fixing  the  sight  upon  another,  and  by  the  instru- 
mentahty  of  other  spirits  apart  from  themselves,  and  spirits  sent 
out  by  tiiemselves ;  a  fourtii  to  operations  by  phantasies ;  a 
fifth  to  a  kind  of  casting  themselves  out  beyond  themselves  and 
consequent  presence  elsewhere  than  where  they  are  in  the  body; 
a  sixth  to  pretences,  persuasion,  and  lies.  The  spirit  of  an  evil 
man  enters  of  itself  into  these  arts  when  he  is  released  from  his 
body,  for  they  are  inherent  in  the  nature  of  the  evil  in  which  he 
then  is.  By  these  arts  they  torment  each  other  in  the  hells. 
But  as  all  of  these  arts,  except  those  that  are  effe6led  by  pre- 
tences, persuasions,  and  lies,  are  unknown  in  the  world,  I  will 
not  here  describe  them  in  detail,  both  because  they  would  not 
be  comprehended,  and  because  they  are  too  abominable  to  be 
told. 

5Sl.  The  Lord  permits  torments  in  the  hells  because  in  no 
other  way  can  evils  be  restrained  and  subdued.  The  only  means 
of  restraining  and  subduing  evils  and  of  keeping  the  infernal 
crew  in  bonds  is  the  fear  of  punishment.  It  can  be  done  in  no 
other  way  ;  for  without  the  fear  of  punishment  and  torment  evil 
would  burst  forth  into  madness,  and  every  thing  would  go  to 
pieces,  like  a  kingdom  on  earth  where  there  is  no  law  and  there 
are  no  penalties. 


LXI. 

The  Appearance,  Situation,  and  Number  of  the  Hells. 

582.  In  the  spiritual  world,  that  is,  in  the  world  where  spirits 
and  angels  are,  the  same  obje6ls  appear  as  in  the  natural  world, 
that  is,  where  men  are.  In  external  appearance  there  is  no  dif- 
ference. In  that  world  plains  and  mountains,  hills  and  rocks, 
and  valleys  between  them,  are  seen ;  also  waters,  and  many 
other  things  that  are  seen  on  earth.  And  yet  all  these  things 
are  from  a  spiritual  origin,  and  all  are  therefore  seen  with  the 
eyes  of  spirits  and  angels,  and  not  with  the  eyes  of  men,  be- 
cause men  are  in  the  natural  world.  Spiritual  beings  see  such 
things  as  are  from  a  spiritual  origin,  and  natural  beings  such 
things  as  are  from  a  natural  origin.  Consequently  man  with 
his  eyes  can  in  no  way  see  tiie  objc(5ls  that  are  in  the  spiritual 


376  '  HEAVEN    AND    HELL. 

world  unless  he  is  permitted  to  be  in  the  spirit,  or  after  death 
when  he  becomes  a  spirit.  On  the  other  hand,  an  angel  or  a 
spirit  is  unable  to  see  any  thing  at  all  in  the  natural  world  un- 
less he  is  with  a  man  who  is  permitted  to  speak  with  him.  For 
the  eyes  of  man  are  fitted  to  receive  only  the  light  of  the  nat- 
ural world,  and  the  eyes  of  angels  and  spirits  are  fitted  to  re- 
ceive only  the  light  of  the  spiritual  world  ;  although  the  eyes 
of  the  two  are  exa^lly  alike  in  appearance.  That  the  spiritual 
world  is  such  the  natural  man  cannot  comprehend,  still  less  the 
sensual  man,  who  believes  nothing  except  what  he  sees  with  his 
bodily  eyes  and  touches  with  his  hands,  and  therefore  takes  in 
by  sight  and  touch.  As  his  thought  is  from  such  things  it  is 
material  and  not  spiritual.  Such  being  the  likeness  between  the 
spiritual  world  and  the  natural  world,  man  can  hardly  believe 
after  death  that  he  is  not  in  the  world  where  he  was  born,  and 
from  which  he  has  departed.  For  this  reason  death  is  called 
simply  a  translation  from  one  world  to  another  like  it.  (That 
the  two  worlds  are  thus  alike  can  be  seen  above,  where  repre- 
sentatives and  appearances  in  heaven  have  been  treated  of,  n. 
170-176.) 

^83*  The  heavens  are  in  the  higher  parts  of  the  spiritual 
world,  the  world  of  spirits  in  the  lower  parts,  and  under  both 
are  the  hells.  The  heavens  are  visible  to  spirits  in  the  world  of 
spirits  only  when  their  interior  sight  is  opened  ;  although  they 
sometimes  see  them  as  mists  or  as  bright  clouds.  This  is  be- 
cause the  angels  of  heaven  are  in  an  interior  state  in  respe6l  to 
intelligence  and  wisdom  ;  and  for  this  reason  they  are  above  the 
sight  of  those  who  are  in  the  world  of  spirits.  But  spirits  who 
dwell  in  the  plains  and  valleys  see  one  another ;  and  yet  when 
they  are  separated,  which  takes  place  when  they  are  let  into 
their  interiors,  the  evil  spirits  do  not  see  the  good  spirits ;  but 
the  good  spirits  can  see  the  evil  spirits.  Nevertheless,  the  good 
spirits  turn  themselves  away  from  the  evil  spirits ;  and  when 
spirits  turn  themselves  away  they  become  invisible.  The  hells, 
too,  are  not  seen  because  they  are  closed  up.  Only  the  en- 
trances, which  are  called  gates,  are  seen  when  they  are  opened 
to  let  in  other  like  spirits.  All  of  the  gates  to  the  hells  open 
from  the  world  of  spirits,  and  none  of  them  from  heaven. 

584*  The  hells  are  everywhere,  both  under  the  mountains, 
hills,  and  rocks,  and  under  the  plains  and  valleys.  The  openings 
or  gates  to  the  hells  that  are  under  the  mountains,  hills,  and 
rocks,  appear  to  the  sight  like  holes  and  clefts  in  the  rocks,  some 
extended  and  wide,  and  some  straitened  and  narrow,  and  many 
of  them  rugged.     They  all,  when  looked  into,  appear  dark  and 


THF.    APPEARANCE   OF   THE    HELLS.  377 

dusky ;  but  the  infernal  spirits  that  are  in  them  are  in  such  a 
luminosity  as  arises  from  burning  coals.  Their  eyes  are  adapted 
to  the  reception  of  that  light,  and  for  the  reason  that  while  they 
lived  in  the  world  they  were  in  thick  darkness  in  respe<5l  to  Di- 
vine truths,  because  of  their  denying  them,  and  were  in  a  sort 
of  light  in  respedl  to  falsities  because  of  their  affirming  them. 
In  this  way  did  the  sight  of  their  eyes  become  so  formed.  And 
for  the  same  reason  the  light  of  heaven  is  thick  darkness  to 
them,  and  therefore  when  they  go  out  of  their  dens  they  see 
nothing.  All  this  makes  it  abundantly  clear  that  man  comes 
into  the  light  of  heaven  just  to  the  extent  that  he  acknowledges 
the  Divine,  and  establishes  in  himself  the  things  of  heaven  and 
the  church  ;  and  that  he  comes  into  the  thick  darkness  of  hell 
just  to  the  extent  that  he  denies  the  Divine,  and  establishes  in 
himself  what  is  contrary  to  the  truths  of  heaven  and  the  church. 

585.  The  openings  or  gates  to  the  hells  that  are  beneath 
the  plains  and  valleys  present  to  the  sight  difierent  appearances. 
Some  resemble  those  that  are  beneath  the  mountains,  hills,  and 
rocks  ;  some  resemble  dens  and  caverns,  some  great  chasms  and 
whirlpools ;  some  resemble  bogs,  and  some  lakes  of  water- 
They  are  all  covered,  and  are  opened  only  when  evil  spirits 
from  the  world  of  spirits  are  cast  in  ;  and  when  they  are  opened 
there  bursts  forth  from  them  something  like  the  fire  and  smoke 
that  is  seen  in  the  air  from  burning  buildings,  or  like  a  flame 
without  smoke,  or  hke  soot  such  as  comes  from  a  burning 
chimney,  or  like  a  mist  and  thick  cloud.  I  have  heard  that 
the  infernal  spirits  neither  see  nor  feel  these  things,  because 
when  they  are  in  them  they  are  as  in  their  own  atmosphere, 
and  thus  in  the  delight  of  their  life ;  and  this  for  the  reason  that 
these  things  correspond  to  the  evils  and  falsities  in  which  they 
are,  fire  corresponding  to  hatred  and  revenge,  smoke  and  soot 
to  the  falsities  therefrom,  flame  to  the  evils  of  the  love  of  self, 
and  a  mist  or  thick  cloud  to  falsities  from  that  love. 

586.  I  have  been  permitted  to  look  into  the  hells  and  to 
see  what  they  are  within  ;  for  when  the  Lord  wills,  the  sight  of 
a  spirit  or  angel  from  above  may  penetrate  into  the  depths  be- 
neath and  explore  their  charadler,  notwithstanding  the  cover- 
ings. In  this  way  I  have  been  permitted  to  look  into  them. 
Some  of  the  hells  appeared  to  the  view  like  caverns  and  dens 
in  rocks  extending  inward  and  then  downward  into  an  abyss, 
either  obliquely  or  vertically.  Some  of  the  hells  appeared  to 
the  view  like  the  dens  and  caves  that  wild  beasts  in  forests  in- 
habit ;    some  like  the  hollow  caverns  and  passages  that  are  seen 


378  HEAVEN    AND    HELL. 

in  mines,  with  openings  towards  the  lower  regions.  Most  of 
the  hells  are  threefold,  the  upper  one  appearing  within  to  be  in 
dense  darkness,  because  inhabited  by  those  who  are  in  the  fals- 
ities of  evil  ;  while  the  lower  ones  appear  fiery,  because  inhab- 
ited by  those  who  are  in  evils  themselves,  dense  darkness  cor- 
responding to  the  falsities  of  evil,  and  fire  to  evils  themselves. 
Those  that  have  a(5led  interiorly  from  evil  are  in  the  deeper 
hells,  and  those  that  have  a6led  exteriorly  from  evil,  that  is, 
from  the  falsities  of  evil,  are  in  the  hells  that  are  less  deep. 
Some  hells  present  an  appearance  like  the  ruins  of  houses 
and  cities  after  conflagrations,  in  which  infernal  spirits  dwell 
and  hide  themselves.  In  the  milder  hells  there  is  an  appear- 
ance of  rude  huts,  in  some  cases  contiguous  in  the  form  of  a 
city  with  lanes  and  streets,  and  within  the  houses  are  infernal 
spirits  engaged  in  unceasing  quarrels,  enmities,  fightings,  and 
brutalities ;  while  in  the  streets  and  lanes  robberies  and  depre- 
dations are  committed.  In  some  of  the  hells  there  are  nothing 
but  brothels,  disgusting  to  the  sight  and  filled  with  every  kind 
of  filth  and  excrement.  Again,  there  are  dark  forests,  in  which 
infernal  spirits  roam  like  wild  beasts,  and  where,  too,  there  are 
underground  dens  into  which  those  flee  who  are  pursued  by 
others.  There  are  also  deserts,  where  all  is  barren  and  sandy, 
and  where  in  some  places  there  are  ragged  rocks  in  which 
there  are  caverns,  and  in  some  places  huts.  Into  these  desert 
places  those  are  cast  out  from  the  hells  who  have  suffered  every 
extremity  of  punishment,  especially  those  who  in  the  world 
have  been  more  cunning  than  others  in  undertaking  and  con- 
triving intrigues  and  deceits.     Such  a  life  is  their  final  lot. 

587.  As  to  the  positions  of  the  hells  in  detail,  it  is  some- 
thing wholly  unknown  even  to  the  angels  in  heaven ;  it  is 
known  to  the  Lord  alone.  But  their  position  in  general  is 
known  from  the  quarters  in  which  they  are.  For  the  hells,  like 
the  heavens,  are  distinguished  by  their  quarters ;  and  in  the  spir- 
itual world  quarters  are  determined  in  accordance  with  loves ; 
for  in  heaven  all  the  quarters  begin  from  the  Lord  as  the  sun, 
who  is  the  East ;  and  as  the  hells  are  opposite  to  the  heavens 
their  quarters  begin  from  the  opposite  point,  that  is,  from  the 
west.  (On  this  see  the  chapter  on  the  four  quarters  in  heav- 
en, n.  141-153.)  [2.]  For  this  reason  the  hells  in  the  western 
quarter  are  the  worst  of  all,  and  the  most  horrible,  becoming 
gradually  worse  and  more  horrible  by  degrees  the  more  remote 
they  are  from  the  east.  In  the  western  hells  are  those  who  in 
the  world  were  in  the  love  of  self,  and  in  consequent  contempt 
of  others,  and  in  enmity  against  those  who  did  not  favor  them, 


THE    APPKARANXE   OF   THE    HELLS.  379 

also  in  hatred  and  revenge  against  those  who  did  not  render 
them  resped  and  homage.  In  the  most  remote  hells  in  that 
quarter  are  those  that  had  belonged  to  the  Catholic  religion,  so 
called,  and  that  had  wished  to  be  worshipped  as  gods,  and  con- 
sequently had  burned  with  hatred  and  revenge  against  all  who 
did  not  acknowledge  their  power  over  the  souls  of  men  and 
over  heaven.  These  continue  to  have  the  same  disposition, 
that  is,  the  same  hatred  and  revenge  against  those  who  oppose 
them,  that  they  had  in  the  world.  Their  greatest  delight  is  to 
exercise  cruelties ;  but  in  the  other  life  this  delight  is  turned 
against  themselves ;  for  in  their  hells,  with  which  the  western 
quarter  is  tilled,  one  rages  against  every  one  who  dctrads  from 
his  Divine  power.  (But  more  will  be  said  about  this  in  the 
treatise  on  The  Last  yiidgment  and  the  DestritBion  of  Baby- 
lon.^ [3.]  Nevertheless,  no  one  can  know  how  the  hells  in  that 
quarter  are  arranged,  except  that  the  most  dreadful  hells  of  that 
kind  are  at  the  sides  towards  the  northern  quarter,  and  the  less 
dreadful  towards  the  southern  quarter ;  thus  the  dreadfulness 
of  the  hells  decreases  from  the  northern  quarter  to  the  southern, 
and  likewise  by  degrees  towards  the  east.  Towards  the  east 
are  the  dwelling  places  of  the  haughty,  who  have  not  believed 
in  the  Divine,  and  yet  have  not  been  in  such  hatred  and  re- 
venge, or  in  such  deceit,  as  those  have  who  are  in  the  deeper 
hells  in  the  western  quarter.  [4.1  In  the  eastern  quarter  there 
are  at  present  no  hells,  those  that  were  there  having  been  trans- 
ferred to  the  western  quarter  in  front.  In  the  northern  and 
southern  quarters  there  are  many  hells ;  and  in  them  are  those 
who  while  in  the  world  were  in  love  of  the  world,  and  in  var- 
ious kinds  of  evil  therefrom,  such  as  enmity,  hostility,  theft, 
robbery,  cunning,  avarice,  and  unmercifulness.  The  worst  hells 
of  this  kind  are  in  the  northern  quarter,  the  milder  in  the 
southern.  Their  dreadfulness  increases  as  they  are  nearer  to 
the  western  quarter,  and  are  farther  away  from  the  southern 
quarter,  and  decreases  towards  the  eastern  quarter  and  towards 
the  southern  quarter.  Behind  the  hells  that  are  in  the  western 
quarter  there  are  dark  forests,  in  which  malignant  spirits  roam 
like  wild  beasts ;  and  it  is  the  same  behind  the  hells  in  the 
northern  quarter.  But  behind  the  hells  in  the  southern  quarter 
there  are  deserts,  which  have  been  described  just  above.  This 
much  respe6ling  the  situation  of  the  hells. 

588.  In  regard  to  the  number  of  the  hells,  there  are  as 
many  of  them  as  there  are  angelic  societies  in  the  heavens, 
since  there  is  for  every  heavenly  society  a  corresponding  infer- 
nal  society  as   its   opposite.     That   the   heavenly  societies   are 


380  •  HEAVEN    AND    HELL. 

numberless,  and  are  all  distinguished  in  accordance  with  the 
goods  of  love,  charity,  and  faith,  may  be  seen  in  the  chapter 
that  treats  of  the  societies  of  which  the  heavens  consist  (n.  41-50), 
and  in  the  chapter  on  the  immensity  of  heaven  (n.  415-420). 
The  same  is  true,  therefore,  of  the  infernal  societies,  which  are 
distinguished  in  accordance  with  the  evils  that  are  the  opposites 
of  those  goods.  [2.]  Every  evil,  as  well  as  every  good,  is  of 
infinite  variety.  That  this  is  true  is  beyond  the  comprehension 
of  those  who  have  only  a  simple  idea  regarding  every  evil,  such 
as  contempt,  enmity,  hatred,  revenge,  deceit,  and  other  like  evils. 
But  let  them  know  that  each  one  of  these  evils  contains  so  many 
specific  differences,  and  each  of  these  again  so  many  still  more 
specific  or  particular  differences,  that  a  volume  would  not  suf- 
fice to  enumerate  them.  The  hells  are  so  distindlly  arranged  in 
order  in  accordance  with  the  differences  of  every  evil  that  no- 
thing could  be  more  perfe(5lly  ordered  or  more  distinft.  Evi- 
dently, then,  the  hells  are  innumerable,  near  to  and  remote  from 
one  another  in  accordance  with  the  differences  of  evils  generic- 
ally,  specifically,  and  particularly.  [3.1  There  are  likewise  hells 
beneath  hells.  Some  communicate  with  others  by  passages, 
and  more  by  exhalations,  and  this  in  exa6l  accordance  with  the 
affinities  of  one  kind  or  one  species  of  evil  with  others.  How 
great  the  number  is  of  the  hells  I  have  been  permitted  to  realize 
from  knowing  that  there  are  hells  under  every  mountain,  hill, 
and  rock,  and  likewise  under  every  plain  and  valley,  and  that 
they  stretch  out  beneath  these  in  length  and  in  breadth  and  in 
depth.  In  a  word,  the  entire  heaven  and  the  entire  world  of 
spirits  are,  as  it  were,  excavated  beneath,  and  under  them  is  a 
continuous  hell.   Thus  much  regarding  the  number  of  the  hells. 


LXII. 


The  Equilibrium  between  Heaven  and  Hell. 

389*  For  any  thing  to  have  existence  there  must  be  an 
equilibrium  of  all  things.  Without  equilibrium  there  is  neither 
acflion  nor  reaction  ;  for  equilibrium  is  between  two  forces,  one 
a6ling  and  the  other  reading,  and  the  state  of  rest  resulting 
from  like  action  and  reaction  is  called  equilibrium.  In  the  nat- 
ural world  there  is  an  equilibrium  in  all  things  and  in  each  thing. 
It  exists  in  a  general  way  even  in  the  atmospheres,  wherein  the 


EQUII.IBKII'M    BETWEEN    HEAVEN    AND    HELL.  381 

lower  parts  react  and  resist  in  proportion  as  the  hij^her  parts  a(5l 
and  press  down.  Again,  in  the  natural  world  there  is  an  equi- 
librium between  heat  and  cold,  between  light  and  shade,  and 
between  dryness  and  moisture,  the  middle  condition  being  the 
equilibrium.  There  is  also  an  equilibrium  in  all  the  subje6ts  of 
the  three  kingdoms  of  nature,  the  mineral,  the  vegetable,  and 
the  animal ;  for  without  equilibrium  in  them  nothing  can  come 
forth  and  have  permanent  existence.  Everywhere  there  is  a 
sort  of  effort  a6Hng  on  the  one  side  and  reacting  on  the  other. 
[2.]  All  existence  or  all  effedl  is  produced  in  equilibrium,  that 
is,  by  one  force  a6ling  and  another  suffering  itself  to  be  a6ted 
upon,  or  when  one  force  by  a6ling  flows  in,  the  other  receives 
and  harmoniously  submits.  In  the  natural  world  that  which 
a6ls  and  readls  is  called  force,  and  also  endeavor  [or  effort]  ; 
but  in  the  spiritual  world  that  which  acts  and  rea6ts  is  called 
life  and  will.  Life  in  that  world  is  living  force,  and  will  is  living 
effort;  and  the  equilibrium  itself  is  called  freedom.  Thus  spirit- 
ual equilibrium  or  freedom  has  its  outcome  and  permanence  in 
the  balance  between  good  acfling  on  the  one  side  and  evil  reach- 
ing on  the  other  side  ;  or  between  evil  a6ling  on  the  one  side 
and  good  reacting  on  the  other  side.  [3.]  With  the  good  the 
equilibrium  is  between  good  a6ling  and  evil  reacfling  ;  but  with 
the  evil  the  equilibrium  is  between  evil  a6ting  and  good  reacting. 
Spiritual  equilibrium  is  the  balance  between  good  and  evil,  be- 
cause the  whole  life  of  man  has  reference  to  good  and  to  evil, 
and  the  will  is  the  receptacle.  There  is  also  an  equilibrium  be- 
tween truth  and  falsity,  but  this  depends  on  the  equilibrium 
between  good  and  evil.  The  equilibrium  between  truth  and 
falsity  is  like  that  between  light  and  shade,  in  that  light  and 
shade  affect  the  obje6ls  of  the  vegetable  kingdom  only  so  far  as 
heat  and  cold  are  in  them.  That  light  and  shade  themselves 
have  no  effecft,  but  only  the  heat  that  adls  through  them,  is  evi- 
dent from  the  fact  that  light  and  shade  are  the  same  in  winter 
time  and  in  spring  time.  This  comparison  of  truth  and  falsity 
with  light  and  shade  is  in  accord  with  correspondence,  for  truth 
corresponds  to  light,  falsity  to  shade,  and  heat  to  the  good  of 
love ;  in  fa6l,  spiritual  light  is  truth,  spiritual  shade  is  falsity, 
and  spiritual  heat  is  good  of  love  (see  the  chapter  where  light 
and  heat  in  heaven  are  treated  of,  n.  126-140). 

590.  There  is  a  perpetual  equilil^rium  between  heaven  and 
hell.  I'Voni  hell  there  continually  breathes  forth  and  ascends 
an   endeavor   to    do    evil,    and    from    heaven    there   continuallv 


382  HEAVEN    AND    HELL. 

breathes  forth  and  descends  an  endeavor  to  do  good.  In  this 
equilibrium  is  the  world  of  spirits ;  which  world  is  intermediate 
between  heaven  and  hell  (see  above,  n.  421-431).  The  world 
of  spirits  is  in  this  equilibrium  because  every  man  after  death 
enters  first  the  world  of  spirits,  and  is  kept  there  in  the  same 
state  that  he  was  in  while  in  the  world,  and  this  would  be  im- 
possible if  there  were  not  a  perfe6l  equilibrium  there ;  for  by- 
means  of  this  the  chara6ler  of  every  one  is  disclosed,  since  they 
then  remain  in  the  same  freedom  as  they  had  in  the  world- 
Spiritual  equilibrium  is  freedom  in  man  and  spirit  (as  has  been 
said  just  above,  n.  589).  What  each  one's  freedom  is  the  an- 
gels recognize  by  a  communication  of  affedlions  and  thoughts 
therefrom  ;  and  it  becomes  visible  to  the  sight  of  angelic  spirits 
by  the  ways  in  which  the  spirits  go.  Good  spirits  there  travel 
in  the  ways  that  go  towards  heaven,  and  evil  spirits  in  the  ways 
that  go  towards  hell.  Ways  a6lually  appear  in  that  world  ; 
and  that  is  the  reason  why  ways  in  the  Word  signify  the  truths 
that  lead  to  good,  or  in  the  opposite  sense  the  falsities  that  lead 
to  evil ;  and  for  the  same  reason  walking  and  journeying  in  the 
Word  signify  progressions  of  life.'  Such  ways  I  have  often 
been  permitted  to  see,  also  spirits  going  and  walking  in  them 
freely,  in  accord  with  their  affe6lions  and  thoughts. 

591.  Evil  continually  breathes  forth  and  ascends  out  of  hell, 
and  good  continually  breathes  forth  and  descends  out  of  heav- 
en, because  every  one  is  encompassed  by  a  spiritual  sphere  ; 
and  that  sphere  flows  forth  and  pours  out  from  the  life  of  the 
affections  and  the  thoughts  therefrom.^  And  as  such  a  sphere 
of  life  flows  forth  from  every  individual,  it  flows  forth  also  from 
every  heavenly  society  and  from  every  infernal  society,  conse- 


'  In  the  Word  "to  journey,"  as  well  as  "to  go,"  signifies  progres- 
sion of  life  (n.  3335,  4375,  4554,  4585,  48S2,  5493,  5605,  5996,  8181,  8345, 
8397,  84 1 7,  8420,  8557). 

"To  go  (and  to  walk)  with  the  Lord"  means  to  receive  spiritual 
life,  and  to  live  with  Him  (n.  10567). 

"To  walk"  means  to  live  (n.  519,  1794,  S417,  8420). 

-  A  spiritual  sphere,  which  is  a  sphere  of  life,  flows  forth  and  pours 
forth  from  every  man,  spirit,  and  angel,  and  encompasses  him  (n.  4464, 
5179,  7454,  8630). 

It  flows  forth  from  the  life  of  their  affections  and  thoughts  (n.  2489, 
.4464,  6206). 

The  quality  of  spirits  is  recognized  at  a  distance  from  their  spheres 
(n.  104S,  1053,  1316,  1504)- 

Spheres  from  the  evil  are  the  opposites  of  spheres  from  the  good 


EQLii.iiJRiiM  hi:tvvi:i:n  hkavkn  and  hki.l.  383 

quently  from  all  together,  that  is,  from  the  entire  heaven  and 
from  the  entire  hell.  Good  flows  forth  from  heaven  because 
all  there  are  in  good ;  and  evil  flows  forth  from  hell  because  all 
there  are  in  evil.  The  good  that  is  from  heaven  is  all  from  the 
Lord  ;  for  the  angels  in  the  heavens  are  all  withheld  from  what 
is  their  own,  and  are  kept  in  what  is  the  Lord's  own,  which  is 
good  itself.  But  the  spirits  in  the  hells  are  all  in  what  is  their 
own,  and  every  one's  own  is  nothing  but  evil ;  and  because  it  is 
nothing  but  evil  it  is  hell.'  Evidently,  then,  the  equilibrium  in 
which  angels  are  kej)t  in  the  heavens  and  spirits  in  the  hells  is 
not  like  the  equilibrium  in  the  world  of  spirits.  The  equilibrium 
of  angels  in  the  heavens  exists  in  the  degree  in  which  they  ha\'e 
been  willing  to  be  in  good,  or  in  the  degree  in  which  they  have 
lived  in  good  in  the  world,  and  thus  have  held  evil  in  aversion  ; 
but  the  equilibrium  of  spirits  in  hell  exists  in  the  degree  in  which 
they  have  been  willing  to  be  in  evil,  or  have  lived  in  evil  in 
the  world,  and  thus  in  heart  and  spirit  have  been  opposed  to 
good. 

592.  Unless  the  Lord  ruled  both  the  heavens  and  the  hells 
there  would  be  no  equilibrium  ;  and  if  there  were  no  equilibrium 
there  would  be  no  heaven  or  hell  ;  for  all  things  and  each  thing 
in  the  universe,  that  is,  both  in  the  natural  world  and  in  the 
spiritual  world,  endure  by  means  of  equilibrium.  E\ery  rational 
man  can  see  that  this  is  true.  If  there  were  a  preponderance 
on  one  part  and  no  resistance  on  the  other  would  not  both 
perish  ?  So  would  it  be  in  the  spiritual  world  if  good  did  not 
rea6t  against  evil  and  continuallv  restrain  its  uprising ;  and  un- 
less this  were  done  by  the  Divine  itself  both  heaven  and  hell 
would  perish,  and  with  them  the  whole  human  race.  It  is  said 
unless  the  Divine  itself  did  this,  because  the  self  of  every  one, 
whether  angel,  spirit,  or  man,  is  nothing  but  evil  (see  above,  n. 
591)  ;  consequently  neither  angels  nor  spirits  are  able  in  the 
least  to  resist  the  evils  continually  exhaling  from  the  hells,  since 


(11.  1695,  10187,  10312). 

Siicli  splieres  extend  far  into  angelic  societies  in  accordance  with 
the  ciuality  and  quantity  of  jjood  (n.  6598-6613,  8063,  8794,  8797). 

And  into  infernal  societies  in  accordance  witii  tiie  (|iiality  and  quan- 
tity of  evil  (n.  8794). 

'  Man's  self  is  notliin<::  hut  evil  (n.  210,  215,  731,  874-876,  987,  1047, 
2307,  2308,  3518,  3701,  3812,  8480,  8550,  10283,  10284,  10286,  10732). 
Man's  self  is  hell  in  him  (n.  694,  8480). 


384  HEAVEN    AND    HELL. 

from  self  they  all  tend  towards  hell.  It  is  evident,  then,  that 
unless  the  Lord  alone  ruled  both  the  heavens  and  the  hells  no 
one  could  ever  be  saved.  Moreover,  all  the  hells  a(5l  as  one  ; 
for  evils  in  the  hells  are  conne6ted  as  goods  are  in  the  heavens ; 
and  the  Divine  alone,  which  goes  forth  solely  from  the  Lord,  is 
able  to  resist  all  the  hells,  which  are  innumerable,  and  which  a6t 
together  against  heaven  and  against  all  who  are  in  heaven. 

593*  ^^^  equilibrium  between  the  heavens  and  the  hells  is 
weakened  or  perfe6led  in  accordance  with  the  number  of  those 
who  enter  heaven  and  who  enter  hell ;  and  this  amounts  to 
several  thousands  daily.  The  Lord  alone,  and  no  angel,  can 
know  and  perceive  this,  and  regulate  and  equalize  it  with  pre- 
cision ;  for  the  Divine  that  goes  forth  from  the  Lord  is  onmi- 
present,  and  sees  everywhere  whether  there  is  any  wavering, 
while  an  angel  sees  only  what  is  near  himself,  and  has  no  in- 
ternal perception  of  what  is  taking  place  even  in  his  own 
society. 

594.  How  all  things  are  so  arranged  in  the  heavens  and 
in  the  hells  that  all  and  each  of  those  who  are  there  may  be  in 
their  equilibrium,  can  in  some  measure  be  seen  from  what  has 
been  said  and  shown  above  respecting  the  heavens  and  the  hells, 
namely,  that  all  the  societies  of  heaven  are  distinctly  arranged 
in  accordance  with  goods  and  their  kinds  and  varieties,  and  all 
the  societies  of  hell  in  accordance  with  evils,  and  their  kinds 
and  varieties ;  and  that  beneath  each  society  of  heaven  th^re  is 
a  corresponding  society  of  hell  opposed  to  it,  and  from  this  op- 
posing correspondence  equilibrium  results  ;  and  in  consequence 
of  this  the  Lord  unceasingly  provides  that  no  infernal  society 
beneath  a  heavenly  society  shall  gain  any  preponderance,  and 
as  soon  as  it  does  so  it  is  restrained  by  various  means,  and  is 
reduced  to  an  exaCl  measure  of  equilibrium.  These  means  are 
many,  only  a  few  of  which  I  will  mention.  Some  of  these 
means  have  reference  to  the  stronger  presence  of  the  Lord  ; 
some  to  the  closer  communication  and  conjunction  of  one  or 
more  societies  with  others  ;  some  to  the  casting  of  superabund- 
ant infernal  spirits  into  deserts  ;  some  to  the  transference  of 
certain  spirits  from  one  hell  to  another  ;  some  to  the  reducing 
of  those  in  the  hells  to  order,  which  is  effeCled  in  various  ways ; 
some  to  the  screening  of  certain  hells  under  denser  and  thicker 
coverings,  also  letting  them  down  to  greater  depths  ;  besides 
other  means ;   and  still  others  that  are  employed  in  the  heavens 


EQUILIBRIUM  iji:t\vp:en  heaven  and  hell.         3S5 

above  the  hells.  All  this  has  been  said  that  it  may  in  some 
measure  be  perceived  that  the  Lord  alone  provides  that  there 
shall  be  an  equilibrium  every  where  between  good  and  evil,  thus 
between  heaven  and  hell  ;  for  on  such  equilibrium  the  safety  of 
all  in  the  heavens  and  of  all  on  the  earth  rests. 

595»  ^^  should  be  known  that  the  hells  are  continually 
assaulting  heaven  and  endeavoring  to  destroy  it,  and  that  tlie 
Lord  continually  prote6ls  the  heavens  by  withholding  those  who 
are  in  it  from  the  evils  derived  from  their  self,  and  by  holding 
them  in  the  good  that  is  from  Himself  I  have  often  been  per- 
mitted to  perceive  the  sphere  that  flows  forth  from  the  hells, 
which  was  wholly  a  sphere  of  effort  to  destroy  the  Divine  of  the 
Lord,  and  thus  heaven.  The  ebullitions  of  some  hells  have 
also  at  times  been  perceived,  which  were  efforts  to  break  forth 
and  to  destroy.  But  on  the  other  hand  the  heavens  never  as- 
sault the  hells,  for  the  Divine  sphere  that  goes  forth  from  the 
Lord  is  a  perpetual  effort  to  save  all ;  and  as  those  who  are  in 
the  hells  cannot  be  saved,  (since  all  who  are  there  are  in  evil 
and  are  antagonistic  to  the  Divine  of  the  Lord,)  so  as  far  as 
possible  outrages  in  the  hells  are  subdued  and  cruelties  are  re- 
strained to  prevent  their  breaking  out  beyond  measure  one 
against  another.  This  also  is  effe6led  by  innumerable  ways  in 
which  the  Divine  power  is  exercised. 

596.  There  are  two  kingdoms  into  which  the  heavens  are 
divided,  the  celestial  kingdom  and  the  spiritual  kingdom  (of 
which  see  above,  n.  20-28).  In  like  manner  the  hells  are  di- 
vided into  two  kingdoms,  one  of  which  is  opposite  to  the  celes- 
tial kingdom  and  the  other  opposite  to  the  spiritual  kingdom. 
That  which  is  opposite  to  the  celestial  kingdom  is  in  the  western 
quarter,  and  those  who  are  in  it  are  called  genii ;  and  that  which 
is  opposite  to  the  spiritual  kingdom  is  in  the  northern  and 
southern  quarters,  and  those  who  are  in  it  are  called  spirits.  All 
who  are  in  the  celestial  kingdom  are  in  love  to  the  Lord,  and 
all  who  are  in  the  hells  opposite  to  that  kingdom  are  in  the  love 
of  self;  while  all  who  are  in  the  spiritual  kingdom  are  in  love 
towards  the  neighbor,  and  all  who  are  in  hells  opposite  to  that 
kingdom  are  in  love  of  the  world.  Evidently,  then,  love  to  the 
Lord  and  the  love  of  self  are  opposites  ;  and  love  towards  the 
neighbor  and  love  of  the  world  are  opposites.  The  Lord  con- 
tinually provides  that  there  shall  be  no  outflowing  from  the  hells 
that  are  opposite  the  Lord's  celestial  kingdom  towards  those- 
who   are  in   the   spiritual  kingdom  ;    for  if  this  were  done  the 


386 


HEAVEN    AND    HELL. 


spiritual  kingdom  would  perish  (for  the  reason  given  above,  n. 
578,  579).  These  are  the  two  general  equilibriums  that  are  un- 
ceasingly maintained  by  the  Lord. 


LXIII. 

By  means  of   the    Equilibrium    between   Heaven   and 
Hell  Man  is  in  Freedom. 

597.  The  equilibrium  between  heaven  and  hell  has  now 
been  described,  and  it  has  been  shown  that  it  is  an  equilibrium 
between  the  good  that  is  from  heaven  and  the  evil  that  is  from 
hell,  thus  that  it  is  a  spiritual  equilibrium,  which  in  its  essence  is 
freedom.  A  spiritual  equilibrium  in  its  essence  is  freedom  be- 
cause it  is  an  equilibrium  between  good  and  evil,  and  between 
truth  and  falsity,  and  these  are  spiritual.  Therefore  to  be  able 
to  will  either  what  is  good  or  what  is  evil  and  to  think  either 
what  is  true  or  what  is  false,  and  to  choose  one  in  preference  to 
the  other,  is  the  freedom  of  which  we  are  now  speaking.  This 
freedom  is  given  to  every  man  by  the  Lord,  and  is  never  taken 
away ;  in  fa6l,  by  virtue  of  its  origin  it  is  not  man's  but  the 
Lord's,  since  it  is  from  the  Lord.  Nevertheless,  it  is  given  to  man 
with  his  life  as  if  it  were  his  ;  and  this  is  done  that  man  may  have 
the  ability  to  be  I'eformed  and  saved  ;  for  without  freedom  there 
can  be  no  reformation  or  salvation.  With  any  rational  intuition 
any  one  can  see  that  it  is  a  part  of  man's  freedom  to  be  able  to 
think  what  is  wrong  or  what  is  right,  what  is  honest  or  what  is 
dishonest,  what  is  just  or  what  is  unjust ;  also  that  he  is  free  to 
speak  and  a6l  rightly,  honestly,  and  justly ;  but  not  to  speak 
and  a6l  wrongly,  dishonestly,  and  unjustly,  because  of  the  spirit- 
ual, moral,  and  civil  laws  whereby  his  external  is  held  in  re- 
straint. Evidently,  then,  it  is  man's  spirit,  which  thinks  and 
wills,  that  is  in  freedom,  and  not  his  external  which  speaks  and 
a6ls,  except  in  agreement  with  the  above  mentioned  laws. 

598.  Man  cannot  be  reformed  unless  he  has  freedom,  for 
the  reason  that  he  is  born  into  evils  of  every  kind ;  and  these 
must  be  removed  in  order  that  he  may  be  saved  ;  and  they 
cannot  be  removed  unless  he  sees  them  in  himself  and  acknow- 
ledges them,  and  afterwards  ceases  to  will  them,  and  finally 
holds  them  in  aversion.    Not  until  then  are  they  removed.    And 


FREEDOM    BY    MEANS   OF    EQUILIBRIUM.  3S7 

this  cannot  be  done  unless  man  is  in  o^ood  as  well  as  in  evil, 
since  it  is  from  good  that  he  is  able  to  see  evils,  while  from  evil 
he  cannot  see  good.  The  spiritual  goods  that  man  is  capable 
of  thinking  he  learns  from  childhood  by  reading  the  Word  and 
from  preaching ;  and  he  learns  moral  and  civil  good  from  his 
life  in  the  world.  This  is  the  first  reason  why  man  ought  to  be 
in  freedom.  [2.1  Another  reason  is  that  nothing  is  appropriated 
to  man  except  what  is  done  from  an  affection  of  his  love. 
Other  things  may  gain  entrance,  but  no  farther  than  the 
thought,  not  reaching  the  will  ;  and  whatever  does  not  gain  en- 
trance into  the  will  of  man  does  not  become  his,  for  thought 
derives  what  pertains  to  it  from  memory,  while  the  will  derives 
wjiat  pertains  to  it  from  the  life  itself  Only  what  is  from  the 
will,  or  what  is  the  same,  from  the  affe6lion  of  love,  can  be 
called  free,  for  whatever  a  man  wills  or  loves  that  he  does 
freely ;  consequently  man's  freedom  and  the  affe6lion  of  his 
love  or  of  his  will  are  a  one.  It  is  for  this  reason  that  man  has 
freedom,  in  order  that  he  may  be  affetted  by  truth  and  good 
or  may  love  them,  and  that  they  may  thus  become  as  if  they 
were  his  own.  [3.1  In  a  word,  whatever  does  not  enter  into 
man's  freedom  has  no  permanence,  because  it  does  not  belong 
to  his  love  or  will,  and  what  does  not  belong  to  man's  love  or 
will  does  not  belong  to  his  spirit  ;  for  the  very  being  (esse)  of 
the  spirit  of  man  is  love  or  will.  It  is  said  love  or  will,  since  a 
man  wills  what  he  loves.  This,  then,  is  why  man  can  be  re- 
formed only  in  freedom.  But  more  on  the  subjedl  of  man's 
freedom  may  be  seen  in  the  Arcana  Caclestia  in  the  jjassages 
referred  to  below. 

599.  In  order  that  man  may  be  in  freedom,  to  the  end 
that  he  may  be  reformed,  he  is  conjoined  in  respe6l  to  his  spirit 
both  with  heaven  and  with  hell.  For  with  every  man  there  are 
spirits  from  hell  and  angels  from  heaven.  It  is  by  means  of 
hell  that  man  is  in  his  own  evil,  while  it  is  by  means  of  angels 
from  heaven  that  man  is  in  good  from  the  Lord  ;  thus  is  he 
in  spiritual  equilibrium,  that  is,  in  freedom.  That  angels  from 
heaven  and  spirits  from  hell  are  joined  to  every  man  may  be 
seen  in  the  chapter  on  the  conjunction  of  heaven  with  the  hu- 
man race  (n.  291-302). 

6oo*  It  must  be  understood  that  the  conjunflion  of  man 
with  heaven  and  with  hell  is  not  a  dire6l  c()njun(5lion  with  them, 
but  a  mediate  conjunction  by  means  of  sjjirits  who  are  in  the 
world  of  spirits.  These  spirits,  and  none  from  hell  itself  or  from 
heaven  itself  are  with  man.    By  means  of  evil  si)irits  in  the  world 


388  HEAVEN    AND    HELL. 

of  spirits  man  is  conjoined  with  hell,  and  by  means  of  good  spir- 
its there  he  is  conjoined  with  heaven.  Because  of  all  this  the  world 
of  spirits  is  intermediate  between  heaven  and  hell,  and  in  that 
world  is  equilibrium  itself  (That  the  world  of  spirits  is  intermed- 
iate between  heaven  and  hell  may  be  seen  in  the  chapter  on  the 
world  of  spirits,  n.  421-431  ;  and  that  the  essential  equilibrium 
between  heaven  and  hell  is  there  may  be  seen  in  the  preced- 
ing chapter,  n.  589-596.)  From  all  this  the  source  of  man's 
freedom  is  evident. 

6oi*  Something  more  must  be  said  about  the  spirits  that 
are  joined  with  man.  An  entire  society  can  have  communication 
with  another  society,  or  with  an  individual  wherever  he  is,  by 
means  of  a  spirit  sent  forth  from  the  society  ;  this  spirit  is  called 
the  subje6l  of  the  many.  The  same  is  true  of  man's  conjun6lion 
with  societies  in  heaven,  and  with  societies  in  hell,  by  means  of 
spirits  from  the  world  of  spirits  that  are  joined  with  man.  (On 
this  subjed;  see  also  the  Arcana  Caelestia  in  the  passages  re- 
ferred to  below.) 

602.  Finally  something  must  be  said  respeding  man's  in- 
tuition in  regard  to  his  life  after  death  which  is  derived  from 
the  influx  of  heaven  into  man.  There  were  some  of  the  simple 
common  people  who  had  lived  in  the  world  in  the  good  of  faith 
who  were  brought  back  into  the  same  state  that  they  had  been 
in  the  world,  which  can  be  done  with  any  one  when  the  Lord 
grants  it ;  and  it  was  then  shown  what  opinion  they  had  held 
about  the  state  of  man  after  death.  They  said  that  some  intelli- 
gent persons  had  asked  them  in  the  world  what  they  thought 
about  their  soul  after  the  life  on  earth  ;  and  they  replied  that 
they  did  not  know  what  the  soul  is.  They  were  then  asked 
what  they  believed  about  their  state  after  death  ;  and  they  said 
that  they  believed  that  they  would  live  as  spirits.  Again  they 
were  asked  what  belief  they  had  respefting  a  spirit ;  and  they 
said  that  he  is  a  man.  They  were  asked  how  they  knew  this  ; 
and  they  said  that  they  knew  it  because  it  is  so.  Those  inteUi- 
gent  men  were  surprised  that  the  simple  had  such  a  faith,  which 
they  themselves  did  not  have.  This  is  a  proof  that  in  every 
man  who  is  in  conjundion  with  heaven  there  is  an  intuition  re- 
speding  his  life  after  death.  This  intuition  is  from  no  other 
source  than  an  influx  out  of  heaven,  that  is,  through  heaven 
from  the  Lord  by  means  of  spirits  from  the  world  of  spirits  who 
are  joined  with  man.  This  intuition  those  have  who  have  not 
extinguished  their  freedom  of  thinking  by  notions  previously 
adopted   and   confirmed  by  various  arguments    respeding  the 


EXTRACTS    RESPIXTING    FREEDOM,    ETC.  389 

soul  of  man,  which  is  held  to  be  either  pure  thought,  or  some 
vital  principle  the  seat  of  which  is  sought  for  in  the  body  ;  and 
yet  the  soul  is  nothing  but  the  life  of  man,  while  the  spirit 
is  the  man  himself;  and  the  earthy  body  which  he  carries 
about  with  him  in  the  world  is  merely  an  agent  whereby  the 
spirit,  which  is  the  man  himself,  is  enabled  to  a6l  fitly  in  the 
natural  world. 

603.  What  has  been  said  in  this  work  about  heaven,  the 
world  of  spirits,  and  hell,  will  be  obscure  to  those  who  have  no 
interest  in  learning  about  spiritual  truths,  but  will  be  clear  to 
those  who  have  such  an  interest,  and  especially  to  those  who 
have  an  affe6lion  for  trutii  for  the  sake  of  truth,  that  is,  who 
love  truth  because  it  is  truth  ;  for  whatever  is  then  loved  enters 
with  light  into  the  mind's  thought,  especially  truth  that  is  loved, 
because  all  truth  is  in  light 


Extracts  from  the  Arcana  Caelestia  respecting  the  Free- 
dom OF  Man,  Influx,  and  the  Spirits  through  whom  Com- 
munications are  Effected. 

Freedom. 

All  freedom  pertains  to  love  or  affeftion,  since  whatever  a  man 
loves  he  does  freely  (n.  2870,  31 58,  8987,  8990,  9585,  9591). 

Since  freedom  pertains  to  love  it  is  the  lite  of  every  one  (n.  2873). 

Nothing  appears  to  be  man's  own  except  what  is  from  freedom  (n, 
2880). 

There  is  heavenly  freedom  and  infernal  freedom  (n.  2870,  2873,  2874, 
9589.  9590)- 

[2.]  Heavenly  freedom  pertains  to  heavenly  love,  or  the  love  of 
good  and  truth  (n.  1947,  2870,  2872). 

And  as  the  love  of  good  and  truth  is  from  the  Lord  freedom  itself 
consists  in  being  led  by  the  Lord  (n.  892,  905,  2872,  2886,  2890-2892, 
9096,9586,9587,9589-9591). 

Man  is  led  into  heavenly  freedom  by  the  Lord  through  regeneration 
(n.  2874,  2875,  2882,  2892). 

RLin  must  have  freedom  in  order  to  be  regenerated  (n.  1937,  1947, 
2876,  2881,  3145,  3146,  3158,  4031,  8700). 

In  no  other  way  can  the  love  of  good  and  truth  be  implanted  in  man, 
and  appropriated  by  him  seemingly  as  his  own  (n.  2877,  2879,  2880, 
2888). 

Nothing  is  conjoined  to  man  in  a  state  of  compulsion  (n.  2875,  8700). 

If  man  could  be  reformed  by  compulsion  all  would  be  saved  (n. 
2881). 

In  reformation  compulsion  is  harmful  (n.  4031). 

All  worship  from  freedom  is  worship,  but  worship  from  compulsion 
is  not  worship  (u.  1947,  2880,  7349,  10097). 


390  HEAVEN    AXU    HELL. 

Repentance  must  be  effeded  in  a  free  state,  and  repentance  effeded 
in  a  state  of  compulsion  is  of  no  avail  (n.  8392). 
States  of  compulsion,  what  they  are  (n.  8392). 

[3.]  It  is  granted  to  man  to  ad  from  the  freedom  of  reason,  to  the 
end  that  good  may  be  provided  for  him,  and  this  is  why  man  has  the 
freedom  to  think  and  will  even  what  is  evil,  and  to  do  it  so  far  as  the 
laws  do  not  forbid  (n.  10777). 

INIan  is  kept  by  the  Lord  between  heaven  and  hell,  and  thus  in  equi- 
librium, that  he  may  be  in  freedom  for  the  sake  of  reformation  (n.  5982, 
6477,  8209,  8987). 

What  is  implanted  in  freedom  endures,  but  not  what  is  implanted 
under  compulsion  (n.  95S8). 

For  this  reason  no  one  is  ever  deprived  of  his  freedom  (n.  2876, 
2881). 

The  Lord  compels  no  one  (n.  1937,  1947). 

Compelling  one's  self  may  be  from  freedom,  but  not  being  com- 
pelled (n.  1937,  1947). 

A  man  ought  to  compel  himself  to  resist  evil  (n.  1937.  1947,  7914). 

Also  to  do  good  as  if  from  himself,  and  yet  to  acknowledge  that  it  is 
from  the  Lord  (n.  2883,  2891,  2S92,  7914). 

Man  has  a  stronger  freedom  in  the  temptation  combats  in  which  he 
conquers,  since  he  then  compels  himself  more  interiorly  to  resist,  al- 
though it  appears  otherwise  (n.  1937,  1947,  2881). 

[4.]  Infernal  freedom  consists  in  being  led  by  the  loves  of  self  and 
of  the  world  and  their  lusts  (n.  2870,  2873). 

Those  who  are  in  hell  know  no  other  freedom  (n.  2871). 

Heavenly  freedom  is  as  far  removed  from  infernal  freedom  as  heaven 
is  from  hell  (n.  2873,  2874). 

Infernal  freedom,  which  consists  in  being  led  bv  the  loves  of  self  and 
of  the  world,  is  not  freedom  but  servitude  (n.  2884,  2890). 

For  servitude  is  in  being  led  by  hell  (n.  9586,  9589-9591). 

Influx. 

[5.]  All  things  that  man  thinks  and  wills  flow  into  him  ;  from  ex- 
perience (n.  904,  2886-2888,  4151,  4319,  4320,  5846,  5848,  6189,  6191,  6194, 
6197-6199,  6213,  7147,  10219). 

Man's  capacity  to  give  attention  to  subjeds,  to  think,  and  to  draw 
conclusions  analytically,  is  from  influx  (n.  4319,  4320,  5288). 

Man  could  not  live  a  single  moment  if  influx  from  the  spiritual  world 
were  taken  away  from  him  ;  from  experience  (n.  2887,  5849,  5854,  6321 ). 

The  life  that  flows  in  from  the  Lord  varies  in  accordance  with  the  state 
of  man  and  in  accordance  with  reception  (n.  2069,  5986,  6472,  7343). 

With  those  who  are  evil  the  good  that  flows  in  from  the  Lord  is 
changed  into  evil,  and  the  truth  into  falsity  ;  from  experience  (n.  3642, 
4632). 

The  good  and  truth  that  continually  flow  in  from  the  Lord  are  re- 
ceived just  to  the  extent  that  they  are  not  hindered  by  evil  and  falsity 
(n.  2411,  3142,  3147,  5828). 

[6.]  All  good  flows  in  from  the  Lord,  and  all  evil  from  hell  (n.  904, 
4151)- 

At  the  present  day  man  believes  that  all  things  are  in  himself  and  are 
from  himself,  when  in  fad  they  flow  in  ;  and  this  he  might  know  from  the 
dodrine  of  the  church,  which  teaches  that  all  good  is  from  God,  and  all 
evil  frorn  the  devil  (n.  4249,  6193,  6206). 

But  if  man's  belief  were  in  accord  with  this  doctrine  he  would  not 


EXTRACTS    RESPECTINC;    FREEDOM,   ETC.  39I 

appropriate  evil  to  himself  nor  would  he  make  good  to  be  liis  own  (n. 
6?o6,  6324,  6325). 

How  happy  man's  state  would  be  if  lie  believed  that  all  good  flows 
in  from  the  Lord  and  all  evil  from  hell  (n.  6325). 

Those  who  deny  heaven  and  those  who  know  nothing  about  it  do  not 
know  that  there  is  any  influx  from  heaven  (n.  4322,  5649,  6193,  6479). 

What  influx  is,  illustrated  by  comparisons  (n.  612S,  6190,  9407). 

[7.]  Everything  of  life  flows  in  from  thefirst  fountain  of  life,  because 
that  is  the  source  of  it ;  and  it  continually  flows  in  ;  thus  everything  of  life 
is  from  the  Lord  (n.  3001,  3318,  3337,  3338,  3344,  3484,  3619,  3741-3743, 
4318-4320,  4417,  4524,  4882,  5847,  5986,  6^,25,  6468-6470,  6479,  9276,  10196). 

Influx  is  spiritual  and  not  physical,  that  is,  influx  is  from  the  spiritual 
world  into  the  natural,  and  not  from  the  natural  into  the  spiritual  (n. 
3219,  51 19,  5259,  5427,  5428,  5477.  6322,  91 10). 

Influx  is  through  the  internal  man  into  the  external,  or  through  the 
spirit  into  the  body,  and  not  the  reverse,  because  the  spirit  of  man  is  in 
the  spiritual  world,  and  his  body  in  the  natural  (n.  1702,  1707,  1940,  1954, 
5119.5259,5779,6322.9380).  ,        ,    , 

The  internal  man  is  in  the  spiritual  world  and  the  external  in  the  nat- 
ural world  (n.  978,  1015,  3628,  4459,  4523,  4524,  6057,  6309,  9701-9709. 
10156.  10472). 

There  is  an  appearance  that  there  is  an  influx  from  the  externals  of 
man  into  internals,  but  this  is  a  fallacy  (n.  3721 ). 

With  man  there  is  influx  into  things  rational,  and  through  these  into 
knowledges,  and  not  the  reverse  (n.  1495,  1707,  1940). 

What  the  order  of  influx  is  (n.  775,  880,  1096,  1495;  7270). 

There  is  diretl  influx  from  the  Lord,  and  likewise  mediate  influx 
through  the  spiritual  world  or  heaven  (n.  6063,  6307,  6472.  9682,  9683). 

The  Lord's  influx  is  into  the  good  in  man,  and  through  good  into 
truth,  and  not  the  reverse  (n.  5482,  5649,  6027,  8685,  8701,  10153). 

Good  gives  the  capacity  to  receive  influx  from  the  Lord,  but  truth 
without  good  does  not  (n.  8321). 

Nothing  that  flows  into  the  thought  is  harmful,  but  only  what  flows 
into  the  will,  since  this  is  what  is  appropriated  to  man  (n.  6308). 

[8.]    There  is  a  general  influx  (n.  5850). 

This  is  a  continual  effort  to  ac\  in  accordance  with  order  (n.  6211). 
This  influx  is  into  the  lives  of  animals  (n.  5S50). 
Also  into  the  subjects  of  tiie  vegetal)ie  kingdom  (n.  3648). 
It  is  in  accord  with  this  general  influx  that  thought  falls  into  speech 
with  man,  and  will  into  ads  and  movements  (n.  5862,  5990,  6192,  621 1). 

SfBjKCT  Sim  KITS. 

[9.]  Spirits  sent  forth  from  societies  of  spirits  to  other  societies  and 
to  other  spirits,  are  called  "subjeds"  (n.  4403.  5856). 

Communications  in  the  oilier  life  are  effected  by  means  of  such  em- 
issary spirits  (n.  4403,  5856,  59S3).      ,  .    ^    ,  ,  .  ,    ^ 

A  spirit  sent  forth  to  serve  as  a  subject  does  not  think  from  himself, 
but  thinks  from  those  by  whom  he  is  sent  forth  (n.  59^5-59^7)- 

Many  particulars  relating  to  such  spirits  (n.  5988,  5989). 


INDEX    OF   SUBJECTS. 


Abodes  of  angels  (ch.  xxi.,  n.  183, 184) ;   places  of  abode  in  heaven  (n.  148, 149). 
Abraham,  why  mentioned  in  the  Word  (n.  526) ;    unknown  in  heaven  (n.  526 

note). 

Action  and  readlion  of  heaven  and  hell  (n.  537) ;  acflion  and  readHon  depend 
upon  equilibrium  (n.  589). 

Acts. — Man's  acts  uses  (n.  112);  man's  speech  and  a6ls  governed  by  inilux  (n. 
296);  must  be  just  if  a  man  is  to  enter  heaven  (n.  358);  affecflion 
must  flow  forth  in  a6ls  (n.  360) ;  adts  of  the  body  are  those  of  an  instru- 
ment merely  (n.  432) ;  love  in  adl  endures  (n.  483) ;  outward  adls  are 
such  as  are  the  intentions  and  thoughts  (n.  495). 

Administration  of  heavenly  affairs  (n.  388,  389). 

Adoration  of  the  Lord  by  an  idolater  (n.  324). 

Adulterers  are  unmerciful,  and  destitute  of  religion  (n.  385  note);  defined  (n. 
386) ;  their  delights  in  the  other  life  (n.  488). 

Adultery  a  delight  in  falsity  conjoined  to  evil  (n.  374,  384) ;  adulter}'  is  profane : 
a  marriage  of  falsity  and  evil  (n.  384,  385). 

Adults. — Difference  between  those  that  die  as  infants  and  those  that  die  as 
adults  (n.  345) ;  where  and  how  those  that  die  as  adults  are  prepared 
for  heaven  (n.  514,  515). 

Affairs  of  heaven  (n.  388). 

Affections  expressed  in  angelic  speech  (n.  236,  244) ;  expressed  by  tone  (n. 
269) ;  expressed  by  written  charadlers  (n.  261) ;  animals  correspond  to 
various  affections  (n.  110);  vegetable  foods  correspond  to  affed^ion  for 
good  and  truth  (n.  iii) ;  must  terminate  in  the  world  in  adls  (n.  360) ; 
affections  of  the  spirit  communicate  with  the  heart  (n.  446) ;  ascribed 
to  the  heart,  although  not  in  it  or  near  it  (n.  95) ;  affe(5lions  of  marriage 
love  represented  in  heaven  (n.  382[<;]);  every  one  has  many  affecftions, 
but  the  ruling  one  is  in  them  all  (n.  236) ;  the  ruling  affecflion  deter- 
mines the  charadler  of  the  face  in  the  other  life  (n.  47, 48,  457) ;  every 
one  in  spiritual  world  an  image  of  his  affedlion  or  love  (n.  498) ;  are 
shared  in  world  of  spirits  (n.  552) ;  spirits  are  in  human  form  corre- 
sponding to  their  affections ;  affedlions  for  truth  insinuated  into  good 
spirits  (n.  517)  ;  affections  of  children  in  heaven  (n.  331,  334,  345); 
influx  of  children  in  heaven  almost  solely  a  matter  of  affections  (n. 
336);  affections  of  evil  spirits  that  cause  melancholy  (n.  299);  genii 
act  upon  the  affeCtions  (n.  579);  affeCtions  of  those  in  self-love  (n. 
561)  ;  affedtions  of  hypocrites  render  them  misshapen  (n.  458) ;  exten- 
sion of  thought  and  affeCtions  (n.  203) ;  man's  thought  and  affedtion 
extended  in  heaven  or  hell  according  to  his  niling  love  (n.  477);  re- 
moved during  resuscitation  (n.  449);  remain  after  death  (ch.  xlviii.); 
affections  in  heaven  described  (n.  413) ;  genuine  affedtion  for  truth  (n. 
347) ;  affedtions  for  good  and  truth  determine  the  degree  of  interior 
wisdom  in  heaven  (n.  469) ;  delights  of  the  soul  are  affections  for 
good  and  truth  (n.  396) ;  in  heaven  the  more  interior  the  affedtion  the 
greater  the  beauty  (n.  459) ;  affedtions  of  a  higher  heaven  never  per- 
ceived in  a  lower  (n.  210) ;  contrariety  of  affedtion  separates  in  heaven 
(n.  194);  angels  recognize  the  nature  of  a  spint's  freedom  by  a  com- 
munication of  thought  and  affedtions  (n.  590) ;  spirits  and  angels  speak 


INDEX    OF   SUBJECTS.  393 

from  the  thoughts  and  affedtions  that  are  proper  to  their  minds  (n. 
464) ;  affecflions  of  the  angels  for  wisdom  (n.  266)  ;  angels  can  utter 
nothing  not  in  agreement  with  their  artecflions  (n.  237) ;  cannot  be 
counterfeited  in  the  other  life  (n.  457) ;  ijuality  of  angels'  affections 
known  from  tiieir  spheres  (n.  17);  \\hen  angels  are  with  men  they 
dwell  in  their  affections  (n.  391);  tiie  will  rules  in  man  through  atiec- 
tions  for  good,  the  understanding  through  atVedlions  for  truth  (n.  95); 
every  one  encompassed  by  a  spiritual  sphere  flowing  out  from  the  life 
of  his  affecflions  (n.  591) ;  only  what  is  done  from  the  affecflion  of 
his  love  is  appropriated  to  man  (n.  598) ;  flow  into  man  from  spirits 
(n.  298) ;  affections  and  thought  determine  the  nature  of  a  man  (n. 
35S);  to  think  freely  from  his  own  affecflion  is  the  very  life  of  man  (n. 
502);  freedom  pertains  to  affeiflions  (n.  389).     (St.Y  Thought.) 

Affiliations  in  heaven  (ch.  xxiii.,  n.  36,  64,  304) ;  angels  aftiliated  not  by  them- 
selves but  by  the  Lord  (n.  45,  205) ;  in  heaven  or  hell  affdiations  are 
tlirough  the  ruling  love  (n.  479). 

Africans  are  the  most  beloved  of  the  heathen  (n.  326) ;  and  the  best  (n.  514). 

Age,  consummation  of  (n.  i);  golden,  silver,  copper  and  iron  ages  (n.  115); 
golden  age  (n.  252) ;  spirits  associated  with  man  in  old  age  are  in 
wisdom  and  innocence  (n.  295)  ;  the  good  who  die  in  old  age  reju- 
venated (n.  414) ;  ages  in  heaven  (n.  340). 

All-in-all. — The  Lord  the  All-in-all  in  heaven  (n.  58). 

Amusements  of  the  world  do  not  del)ar  from  heaven  (n.  358). 

Ancient  One. — The  simple  think  of  God  as  the  Ancient  One  in  shining  light  (n. 
82). 

Ancients. — Elevation  above  sense-conception  known  to  the  ancients  (n.  74 
note) ;  their  knowledge  that  of  correspondences  (n.  356  extracfl) ; 
•  more  became  angels  than  at  present  (n.  415) ;  their  understanding  of 
love  to  the  neighbor  (n.  ^$S[b]  note).     {See  People.) 

And,  why  so  freijuent  in  Hebrew  (n.  241). 

Angels,  their  understanding  and  will  (n.  136);  adlivity  of  their  senses  (n. 
462[<2]) ;  natural  man's  idea  of  their  senses  (n.  170) ;  their  superiority 
over  men  (n.  576) ;  their  separation  from  self  (n.  341)  ;  their  appear- 
ance (n.  80)  ;  their  veriest  life  (n.  136);  their  affiliations  and  relation- 
ships (n.  205);  their  garments  (ch.  xx.);  their  abodes  (ch.  xxi.,  148, 
184,  188);  their  numbers  (n.  415,  416);  their  do(flrines  (n.  227);  their 
writing  (n.  258,  260);  their  inmosts  (n.  435) ;  their  outer  sight  corre- 
sponds to  their  inner  sight  or  understanding  (n.  462[rt]) ;  their  reason- 
ing about  life  (n.  9) ;  their  views  of  polygamy  (n.  379);  their  horror 
at  the  idea  of  two  individuals  being  just  alike  (n.  405) ;  do  not  think 
from  natural  things  (n.  114);  how  they  look  upon  dignity  and  honor 
(n.  389) ;  recognize  the  nature  of  a  spirit's  freedom  (n.  590) ;  their 
idea  of  eternity  (n.  167) ;  have  no  notion  of  time  or  space  (n.  162-166) ; 
their  life  a  life  of  joy  (n.  555);  how  taught  al)0ut  heavenly  joy  (n. 
412);  all  that  is  not  in  harmony  with  their  ruling  love  is  removed  (n. 
479) ;  are  being  perfected  to  eternity  (n.  158  note) ;  turn  themselves  con- 
stantly to  their  loves  (n.  17  note);  their  various  employments  (ch.  xli.) ; 
heathen  taught  by  angels  (n.  325);  each  has  his  particular  charge  (n. 
392);  tlieir  administration  of  heavenly  affairs  (n.  389);  those  that  care 
for  little  children  in  heaven  (n.  332);  angels  who  instrucil  good  spirits 
(n.  513,  515);  power  of  angels  (ch.  xxvi.) ;  called  "powers"  (n.  137, 
231);  examples  of  their  power  over  evil  (n.  229);  if  they  look  at 
ai  evil  spirit  he  swoons  (n.  232) ;  may  see  into  hell  if  the  Lord  wills 
(n.  586);  hells  ruled  by  their  means  (n.  543);  could  not  resist  the 
hells  alone  (n.  592);  angels  have  no  names,  but  are  distinguished 
by  the  quality  of  their  good  and  by  the  idea  of  it  (n.  52  note); 
protected  by  clouds  from  the  heaveidy  sun  (n.  120);  every  angel 
in   complete   human    form  (ch.   x.,  73,  75,  77);    those    that    become 


394  HEAVEN    AND    HELL. 

angels  (n.  549) ;  how  children  become  angels  (n.  329) ;  not  created 
such  (n.  311);  angels  from  other  earths  (n.  417  extra<5t) ;  spiritual- 
natural  and  celestial-natural  (n.  31);  difference  between  those  that 
have  died  as  children  and  those  that  have  died  as  adults  (n.  345); 
appearance  of  those  that  have  never  concealed  their  thought  and 
feelings  (n  489);  angels  called  "gods"  (n.  231  note);  angels  as 
charities  (n.  414) ;  appear  as  stars  (n.  69,  356) ;  angels  in  the  goods  of 
love  and  charity  (n.  402) ;  angels  as  receptions  of  Divine  good  and 
truth  (n.  25,  133,  232) ;  things  that  appear  to  them  have  real  existence 
(n.  175) ;  have  all  things  useful  (n.  264,  266) ;  receive  and  hold  all  things 
that  they  possess  from  the  Lord  (n.  190)  ;  receive  the  things  of  heaven 
according  to  the  quality  of  their  good  (n.  53)  ;  their  reception  into 
heaven  (n.  519)  ;  a  married  pair  not  called  two  but  one  angel  (n.  367, 
372) ;  angels  and  marriage  love  (n.  370,  371,  374) ;  see  correspondence 
in  all  things  of  heaven  (n.  185);  how  affiliated  (n.  36,  242);  how 
they  perceive  truths'  (n.  270);  their  every  thought  spreads  forth  into 
heaven  (n.  79);  their  division  into  societies  (n.  41);  cannot  ascend  or 
descend  from  one  heaven  to  another  (n.  35) ;  angels  of  different  heavens 
cannot  communicate  (n.  208) ;  angels  of  a  higher  heaven  can  see  those 
of  a  lower,  but  not  vice  versa  (n.  209);  internal  and  external  angels 
in  each  heaven  (n.  32);  their  interiors  determine  their  heaven  (n.  '^},)\ 
all  in  heaven  are  forms  of  love  and  charity  (n.  17)  ;  those  the  angels 
call  intelligent  and  fitted  for  heaven  (n.  86);  each  a  heaven  in  smallest 
form  (ch.  vii.);  angels  constitute  heaven  (n.  7) ;  heaven  within  them 
(n.  53);  angels  of  the  inmost  heaven  appear  as  children  (n.  280,  341); 
angels  of  the  inmost  heaven  have  had  their  interiors  opened  in  the  third 
degree  (n.  34)  ;  angels  of  inmost  heaven  have  no  clothing  (n.  178, 
280);  not  allowed  to  look  at  the  back  of  the  head  of  another  (n. 
144);  can  perceive  falsities  (n.  487);  angels  seen  with  the  spiritual 
eyes  only  (n.  76);  angels  as  depidled  in  churches  (n.  74);  the  east 
always  before  their  faces  (n.  142,  143);  wrong  ideas  of  angels  (n.  74). 
{See  Affections,  Delight,  Divine,  Heaven,  Intelligence,  Life,  Lord, 
Love,  Society,  Speech,  State,  Swedenborg,  Wisdom  of  angels.) 

Anger,  why  attributed  to  the  Lord  in  the  Word  (n.  545  note). 

Animals,  their  correspondence  (n.  no);  they  are  affedlions  (n.  no);  their  know- 
ledge (n.  108,  352) ;  their  loves  (n.  135) ;  are  in  the  order  of  their  life, 
therefore  governed  by  influx  (n.  296) ;  difference  between  man  and  ani- 
mals (n.  39,  108,  202,  296,  352,  435). 

Anxiety  caused  by  certain  spirits  (n.  299). 

Appearances  of  external  things  in  heaven  vary  with  angels'  changes  of  state  (n. 
156);  appearances  and  representatives  in  heaven  (ch.  xix.);  real  and 
unreal  appearances  in  heaven  (n.  175);  appearances  of  the  hells  (ch. 
Ixi.) ;  appearance  of  the  Divine  to  man  in  human  form  (n.  82,  84,  86). 

Appetites,  their  pleasures  obscure  and  weaken  the  understanding  (n.  ^62[a]), 

Apostles  mean  the  Lord  in  respe6t  to  Divine  truth  (n.  526). 

Arcana  respecfling  the  angels  of  the  three  heavens  (n.  39) ;  that  heaven  in  the 
aggregate  refledts  a  single  man  (n.  59);  arcana  in  numbers  (n.  263); 
arcana  respedling  regeneration  (n.  269);  arcana  in  regard  to  natural 
and  spiritual  light  (n.  308)  ;  arcana  of  the  form  of  truth  (n.  460). 

Arcana  Caelestia,  extracfls  from  (n.  86,  603). 

Architecture  in  heaven  (n.  185). 

Arms,  correspondence  of  (n.  97,  231) ;  arms  of  the  Greatest  Man  (n.  96,  231). 

Art  in  heaven:  true  art  from  heaven  (n.  185). 

Artifices  of  infernal  spirits  (ch.  Ix.). 

Asia. — Religion  spread  from  Asia  (n.  322). 

Assyria  signifies  the  rational  (n.  302). 

Assemblies  in  heaven  (n.  149). 

Atmosphere  of  heaven  (n.  235,  462[rt]);  atmosphere  of  hell  (n.  585). 


INDEX    OF   SUBJECTS.  395 


Autumn,  its  correspondence  (11.  166). 
Avarice  is  spiritual  tilth  (n.  363). 
Aversion  separates  in  heaven  (n.  194). 


Babel.      \  — Meaning  of  "  Babylon  "  (n.  544) ;   Babylon  of  the  present  day  (n. 

Baby/on.  )     559). 

Baptism  only  a  sign  and  memorial  (n.  329);  what  it  signifies  (n.  329  note). 

Beasts. — Difference  between  man  and  beasts  (n.  296  note,  435)-     (■^^^  Animal.) 

Beauty  of  the  body  does  not  imply  spiritual  beauty  (n.  99,  131);  beauty  of  an- 
gels (n.  3S2[rt]);  personal  beauty  in  heaven  (n.  414);  cause  of  internal 
beauty  (n.  459). 

Bed-chamber  signifies  interior  things  (n.  186  note). 

Bees,  their  instindls  (n.  108). 

Being. — Very  Being  or  esse  (n.  9);  belief  in  a  Divine  Being  (n.  79,  80) ;  Divine 
love  the  bemg  (n.  139). 

Belief. — False  beliefs  in  regard  to  the  Lord  (n.  3) ;  false  beliefs  about  heaven 
(n.  54,  420,  526) ;  false  beliefs  about  heavenly  joy  (n.  400-408);  false 
beliefs  about  the  spirit  after  death  (n.  456) ;  false  belief  that  we  ought 
to  withdraw  from  the  world  (n.  535) ;  those  that  take  their  belief  from 
others  (n.  74);  belief  does  not  come  through  knowledges  (n.  356  ex- 
Iradt);  mere  belief  in  what  is  true  is  not  faith  (n.  482);  belief  in  life 
after  death  (n.  183);  belief  in  the  Divine  (n.  351);  belief  of  simple 
people  in  regard  to  life  after  death  (n.  602) ;  belief  of  those  in  good 
about  heaven  (n.  176). 

Belts  about  the  sun  of  heaven  (n.  120,  159). 

Birds,  their  instincls  (n.  io8) ;  their  correspondence  (n.  110). 

Birth. — Regeneration  a  re-birth  (n.  279) ;  how  spiritual  birth  is  effedled  (n.  345) ; 
correspondence  of  birth  (n.  382[/']). 

Blessedness  of  marriage  love  (n.  379,  380);  angelic  ble.^sedness  consists  in 
goods  of  charity  (n.  387  note) ;  blessedness  of  those  in  love  to  the 
Lord  (n.  401). 

Blessings,  real  and  unreal  (n.  364) ;  blessings  of  true  marriage  love  (n.  374). 

Blind. — Correspondence  of  the  "blind"  in  the  Word  (n.  487  note). 

Blood  of  the  Lord  signifies  Divine  truth  (n.  147)  ;    love  the  source  of  its  heat  (n. 

567)-  ,.    . 

Body,  its  construdlion  (n.  63);  correspondences  in  the  body  (n.  91);  it  corre- 
sponds to  the  form  of  heaven  (n.  212);  is  an  image  of  the  mind  (n. 
374);  man's  thought  inscribed  on  the  whole  body  (n.  463) ;  merely  an 
instrument  of  the  spirit  (n.  432-435,  576,  602);  the  body  merely  the 
external  form  in  which  the  internal  exhibits  itself  (n.  521);  the  body 
formed  to  serve  the  will  and  understanding  (n.  60);  the  body  moved 
from  good  and  truth  (n.  137)  ;  the  body  is  material,  and  does  not  think 
(n.  432);  the  body  not  a  jModudl  of  nature  (n.  102);  whatever  is  felt 
in  the  body  has  its  origin  in  the  spiritual  (n.  373);  its  heal  excited  by 
heat  of  the  spirit  (n.  567) ;  man  is  man  liy  virtue  of  liis  spirit,  not  of 
his  body  (n.  453) ;  the  natural  and  spiritual  bodies  have  corresponding 
delights  (n.  485);  the  spiritual  body  formed  solely  of  the  things  done 
from  the  love  or  will  (n.  475);  the  body  the  only  thing  left  behind  after 
death  (ch.  xlviii.);  man  die.->  when  the  body  is  no  longer  able  to  per- 
form its  functions  (n.  445);  wiiat  hajipens  when  a  man  is  withdrawn 
from  the  body  (n.  440) ;  the  body  of  a  spirit  (n.  363) ;  the  Ixxly  of  an 
evil  sjiirit  (n.  553);  bodies  of  children  in  the  other  life  (n.  331);  form 
of  an  angel's  body  is  the  external  of  his  interiors  (n.  340);  what  is 
meant  by  an  angel's  being  "in  the  Lord's  body"  (n.  81);  the  union  of 
the  Lord  with  the  Father  was  as  between  soul  and  body  (n.  86  extra(5t). 

Bogs  in  hell  (n.  354). 


396  HEAVEN    AND    HELL. 

Books  brought  forth  from  man's  memory  after  death;  "book  of  life"  (n.  463). 
Boys. — Spirits  associated  with  boys  are  in  an  affecftion  for  knowing  (n.  295)  j 

training  of  boys  in  heaven  (n.  391). 
Brain. — The  cerebrum  and  cerebellum  (n.  251) ;  all  things  of  the  thought  and 

will  inscribed  on  the  brain  (n.  463). 
Bread,  its  correspondence  and  use  in  worship  (n.  in);    "bread"  signifies  every 

good  (n.  340  note). 
Breadth  means  a  state  of  truth  (n.  197,  307). 
Breast — The  "breast"  signifies  charity  (n.  97);  breast  of  the  Greatest  Man  (n. 

65). 
Bride. — Why  the  church  is  called  "  the  bride"  (n.  371). 
Bridegroom. — Why  the  Lord  is  called  "  the  Bridegroom  "  (n.  180,  371). 
Builders  signify  those  of  the  church  (n.  534). 


Camel. — Signification  of  "  camel  passing  through  the  eye  of  a  needle  "  (n.  365). 

Catholics,  their  saints  not  all  good  (n.  535) ;  situation  in  hell  of  evil  Catholics 
(n.  587). 

Cattle,  their  correspondence  (n.  110). 

Cause. — The  Lord's  presence  as  a  cause  (n.  199);  angel's  ideas  and  words  have 
the  relation  of  cause  aad  effedl  (n.  240) ;  cause  and  effe<5l  (n.  303, 
512) ;  spiritual  world  flows  into  the  natural  as  cause  and  effecft  (n.  567). 

Centre. — The  Lord  the  common  centre  in  heaven  (n.  124,  142). 

Cerebellum  corresponds  to  wisdom  (n.  251). 

Cerebrum  corresponds  to  intelligence  (n.  251). 

Chamber. — Correspondence  of  bed-chamber  to  interiors  (n.  186). 

Character  determined  by  what  predominates  n.  369) ;  determined  by  interiors 
(n.  532) ;  charadter  of  a  spirit  known  as  soon  as  he  is  looked  upon  (n. 
552).  ^      ^ 

Charity  described  and  defined  (n.  148,  360,  364,  481  note) ;  life  of  charity  de- 
scribed (n.  535);  charity  toward  the  neighbor  (n.  13,  15  note,  23); 
life  of  charity  leads  to  heaven  (n.  360) ;  life  of  charity  can  be  lived  only 
in  the  midst  of  the  world  (n.  535) ;  those  in  heaven  that  have  lived  a 
life  of  charity  (n.  489) ;  heathen  who  have  lived  in  charity  (n.  324) ; 
charity  of  Chinese  spirits  (n.  325);  the  Lord's  church  in  those  who 
live  in  charity  (n.  308) ;  all  in  heaven  are  forms  of  love  and  charity 
(n.  17) ;  Hfe  in  heaven  and  charity  (n.  403) ;  heavenly  joy  result  of 
charity  (n.  404) ;  heavenly  beauty  produced  by  goodness  and  charity 
(n.  414) ;  those  in  the  breast  of  the  Greatest  Man  are  in  the  good  of 
charity  (n.  96) ;  angelic  life  consists  in  goods  of  love  and  charity  (n. 
112  note,  517  note) ;  the  good  of  spiritual  kingdom  is  the  good  of 
charity  (n.  215,  241);  all  who  live  in  the  good  of  charity  according  to 
their  religion  are  in  the  Lord's  church  (n.  328);  angelic  blessedness 
consists  in  goods  of  charity  (n.  387  note) ;  good  of  charity  as  a  motive 
(n.  472) ;   how  children  in  heaven  are  led  into  goods  of  charity  (n. 

337)- 

Childhood. — Innocence  of  childhood  not  genuine  (n.  277)';  spirits  associated 
with  man  in  childhood  (n.  295) ;  falsities  learned  in  childhood  not 
necessarily  confirmed  (n.  352);  all  who  die  in  childhood  become  an- 
gels (n.  416)  ;  when  and  how  those  dying  in  childhood  are  prepared  for 
heaven  (n.  514,  515). 

Children  signify  innocence  (n.  341) ;  little  children  in  heaven  (ch.  xxxvii.);  im- 
mediately after  death  confided  to  angel  women  (n.  332)  ;  how  taught 
in  heaven  (n.  329,  334)  ;  states  after  death  (n.  336) ;  their  manner  of 
life  in  heaven  (n.  337);  never  grow  beyond  early  manhood  in  heaven 
(n.  340) ;  in  heaven  sometimes  let  down  into  their  inherited  evil  (n. 
342) ;   in  heaven  taught  by  temptation  (n.  343) ;    their  education  (n. 


INDEX    OF   SUBJECTS.  397 

344);  in  heaven  have  no  plane  of  the  memory  (n.  345);  their  inno- 
cence (n.  341);  in  the  Greatest  Man  (n.  333);  celestial  and  spiritual 
(n.  ^^^,  339) ;  described  :  specially  untler  the  Lord's  auspices  (n.  277) ; 
old  men  become  like  children  (n.  278);  how  their  interiors  are  formed 
(n.  282);  their  nature  (n.  2SS);  all  belong  to  the  Lord's  church  (n. 
308  note) ;  think  of  all  things  as  alive  (n.  338) ;  societies  in  heaven 
employed  in  the  care  of  children  (n.  391) ;    infants  in  heaven  (n.  4). 

Chinese  in  heaven  (n.  325). 

Choir. — Chinese  choir  in  heaven  (n.  325). 

Christ  [see  Jesus). 

Christians  compared  to  heathen  (n.  319) ;  their  false  dodlrines  about  the  Lord  (n. 
321);  Chinese  and  Christians  (n.  325);  all  know  of  future  life  (n. 
470) ;  their  condition  after  death  (n.  495). 

Church,  what  it  is  (n.  57) ;  final  period  of  the  church  (n.  i,  311);  the  heathen  or 
people  outside  the  church  in  heaven  (ch.  xxxvi.) ;  tlie  heathen  cannot 
profane  the  holy  things  of  the  church  (n.  322  note) ;  why  the  church 
is  called  "bride"  and  "wife"  (n.371) ;  why  called  a  "  woman  "(n.  368); 
the  essentials  of  the  church  (n.  86  extra(fl);  church  where  the  Word  is 
is  as  the  heart  and  lungs  of  the  Lord's  universal  church  (n.  308) ;  the 
church  the  Lord's  heaven  on  earth  (n.  57,  374) ;  what  and  where  the 
Lord's  church  is  to-day  (n.  328) ;  Jerusalem  means  the  Lord's  church 
in  heaven  (n.  73) ;  Jerusalem  means  a  church  that  is  in  truth  (n.  108); 
New  Jerusalem  signifies  the  church  to  be  established  (n.  187,  197) ; 
"a  new  heaven  and  a  new  earth"  means  a  new  church  (n.  307); 
"house  of  the  wedding  feast"  means  heaven  and  the  church  (n.  iSo); 
church  in  heaven  (n.  221-223)  ;  hostility  toward  the  church  of  those 
in  self-love  (n.  562);  ignorance  in  the  church  (n.  77,  526);  denial  of 
truth  by  those  within  the  church  (n.  309)  ;  erroneous  ideas  in  the 
church  in  regard  to  conjunction  (n.  302) ;  those  of  the  church  who 
have  an  idea  of  the  Divine  as  three  (n.  2) ;  condition  after  death  of 
those  in  the  church  who  acknowledge  the  Father  only  (n.  3,  6) ;  repre- 
sentative churches  (n.  306)  ;  church  after  the  ileluge  (n.  327)  ;  sacri- 
fices of  the  Israelitish  Church  (n.  no) ;  the  wisdom  of  the  Ancient 
Church  (n.  322) ;  Most  Ancient  and  Ancient  Churches  (n.  327). 

Cicero. — Swedenborg  talked  with  one  who  seemed  to  be  Cicero  (n.  322). 

Cities  in  heaven  (n.  184)  ;  in  the  hells  (n.  586). 

Civil  affairs  in  heaven  (n.  393). 

Clergy  who  deny  the  Divine  (n.  353). 

Clothing. — Angels  of  the  inmost  heaven  have  none  (n.  280)  ;  clothing  of  child- 
ren in  heaven  (n.  337).     {See  Garments.) 

Clouds  signify  the  Word  in  the  sense  of  the  letter  (n.  1) ;  protedl  the  angels  (n. 
120)  ;  cloudy  belt  about  the  sun  of  heaven  (n.  159);  black  clouds  of 
the  other  world  are  from  evil  (n.  549). 

Colors,  their  significance  (n.  179  note) ;  how  produced  in  heaven  (n.  356). 

Communication. — Man  comes  into  communication  with  heaven  through  his  in- 
terior (n.  30)  ;  man's  communication  with  heaven  is  by  means  of  cor- 
respondence (n.  114) ;  man's  communication  with  heaven  depends 
upon  his  intelligence  and  wisdom  (n.  204)  ;  the  inmost  communication 
of  the  spirit  is  with  the  respiration  and  the  motion  of  the  heart  (n. 
446)  ;  communication  in  heaven  (ch.  xxiii.) ;  communication  between 
the  kingdoms  of  heaven  is  by  intermediate  societies  (n.  27)  ;  communi- 
cation between  the  heavens  is  really  influx  (n.  206)  ;  all  heavenly  soci- 
eties have  communication  with  one  another  through  extension  of 
sphere  (n.  49) ;  communication  of  all  things  in  heaven  (n.  206). 

Comprehension  of  spiritual  truths  (n.  356  exlra(5l). 

Compulsion.  —  Reformation  cannot  be  by  compulsion  (n.  293). 

Confirmation  of  truths  (n.  352,  356  extra(ft). 

Conjunction,  what  it  is  in  heaven  (n.  369)  ;   angels  have  their  wisdom  through 


398  HEAVEN    AND    HELL. 

conjundlion  (n.  372) ;  with  the  Lord  (n.  16,  304,  473  note) ;  of  the  Lord 
with  angels  (n.  86  extradt)  ;  of  the  heavens  (n.  208) ;  of  heaven  with 
the  world  (n.  112,  252) ;  of  natural  and  spiritual  worlds  in  man  (n.  112, 
247)  ;  of  spirits  and  angels  with  man  (n.  206,  255,  292,  365);  con- 
jun(5tion  in  marriage  love  (n.  367,  370)  ;  of  heaven  with  the  human 
race  (ch.  xxxiii.) ;  of  heaven  with  man  by  means  of  the  Word  (ch. 
xxxiv.) ;  of  the  spiritual  man  with  heaven  (n.  530) ;  of  man  with 
heaven  or  hell  (n.  292,  294)  ;  difference  between  conjun<ftion  of  heav- 
en with  man  and  man  with  man  (n.  300)  ;  erroneous  ideas  about  con- 
jundlion  of  heaven  with  man  (n.  302)  ;  of  innocence  and  peace  (n. 
288);  of  good  and  truth  (n.  286,  371,  422);  of  evil  and  falsity  (n. 
422). 

Conscience  as  a  motive  (n.  358,  472) ;  various  views  of  it  (n.  299) ;  those  that 
have  obeyed  it  in  the  world  (n.  506). 

Consonants  in  angelic  speech  (n.  241) ;  express  ideas  (n.  261). 

Consorts  in  heaven  (n.  383.) 

Consummation  of  the  age  (n.  i). 

Contempt  one  of  the  evils  of  self-love  (n.  562). 

Continuity. — Distance  appears  only  when  continuity  is  broken  (n.  196). 

Copper  signifies  natural  good  (n.  115). 

Corporeal-sensual  spirits  (n.  575). 

Corpse,  its  odor  appears  aromatic  to  spirits  (n.  449). 

Correspondence,  what  it  is  (n.  89);  it  is  universal  (n.  100);  revelation  only  oc- 
curs now  through  correspondences  (n.  306) ;  the  Word  consists  wholly 
of  correspondences  (n.  365) ;  correspondences  are  the  forms  in  which 
uses  are  clothed  (n.  112);  correspondence  of  all  things  (n.  303);  de- 
grees in  correspondence  in  the  kingdoms  of  nature  (n.  104) ;  all  things 
of  nature  are  correspondences  (n.  106);  things  in  the  natural  world 
are  correspondences  of  things  in  the  spiritual  world  (n.  89,  90) ;  spir- 
itual world  is  not  understood  without  a  knowledge  of  correspondences 
(n.  88) ;  all  nature  is  a  theatre  representative  of  the  Lord's  kingdom 
(n.  106  note) ;  a  knowledge  of  correspondences  is  necessary  to  an  un- 
derstanding of  the  change  of  natural  into  spiritual  delights  (n.  487) ; 
Egyptians  and  other  eastern  nations  had  a  knowledge  of  correspond- 
ence (n.  87  note);  most  ancient  men  thought  from  correspondence  (n. 
115);  worship  in  the  ancient  times  was  through  correspondence  (n.  iii, 
306) ;  the  knowledge  of  the  ancients  was  a  knowledge  of  correspond- 
ences (n.  356  extracft);  those  of  the  Ancient  Church  had  communica- 
tion with  heaven  by  means  of  a  knowledge  of  correspondences  (n.  87, 
114) ;  conjundlion  of  heaven  with  the  world  by  means  of  correspond- 
ences (n.  112) ;  correspondences  are  the  only  means  of  communication 
between  societies  of  different  heavens  (n.  207) ;  all  knowledge  of  cor- 
respondence must  come  from  heaven  (n.  no) ;  all  correspondence  with 
heaven  is  with  the  Lord's  Divine  Human  (n.  loi) ;  all  things  that  cor- 
respond to  heaven  have  relation  to  good  and  truth  (n.  113) ;  as  things 
in  heaven  correspond  to  goods  and  truths  they  correspond  to  love  and 
wisdom  (n.  186) ;  correspondence  of  all  things  to  the  interiors  of  the 
angels  (n.  173,  186) ;  correspondence  of  all  things  of  heaven  to  intel- 
ligence (n.  186) ;  correspondence  of  all  things  of  heaven  with  all 
things  of  man  (ch.  xii.,  xiii.) ;  correspondence  of  heavenly  kingdoms  in 
man  (n.  95) ;  man  has  permanent  existence  from  his  correspondence  to 
heaven  (n.  94);  correspondence  of  heaven  with  man  is  never  complete 
(n.  418) ;  every  thing  that  appears  before  the  eyes  of  angels  of  the  in- 
most heaven  is  a  correspondence  (n.  270) ;  things  that  become  visible  in 
heaven  but  do  not  correspond  to  interiors  are  not  real  appearances  (n. 
175);  occupation  in  heaven  is  from  correspondence  (n.  394);  there  is 
nothing  in  heaven  to  correspond  with  night  (n.  155)  ;  all  things  con- 
trary to  Divine  order  correspond  to  hell  (n.  113) ;  abuse  of  correspond- 


INDEX    OF   SUBJECTS.  399 

ences  by  evil  spirits  (n.  580);    the  Lord  calls  Himself  "tlie  bread  of 
life"  from  correspondence  (n.  iii). 

Correspondence  of  Abraham,  Isaac,  and  Jacob  to  the  Lord's  Divine  Hu- 
man (n.  526);  of  angels  to  something  belonging  to  the  Lord  (n.  i, 
391);  of  animals  to  affections  (n.  110);  of  arms  to  power  (n.  97,  231) ; 
of  autumn  to  love  in  the  thinl  state  of  the  angels  (n.  166) ;  of  avarice 
to  spiritual  filth  (n.  363). 

Baptism  signifies  regeneration  (n.  329  note) ;  correspondence  of  birds  to 
intellectual  things  (n.  no  note);  of  birth  to  generation  of  truth  (n. 
382[<^])  ;  of  tlie  blind  to  those  in  falsities  who  are  unwilling  to  be 
taught  (n.  4S7  note) ;  of  the  Lord's  blood  to  Divine  truth  (n.  147) ;  of 
various  parts  of  the  body  (n.  91) ;  the  body  corresponds  to  the  form  of 
heaven  (n.  212) ;  of  bread  to  good  (n.  iii,  340  note) ;  truth  is  to  good 
as  water  is  to  bread  (n.  375  note) ;  of  breadth  to  a  state  of  truth  (n.  197) ; 
of  breast  to  charity  (n.  97) ;  of  bride  to  heaven  and  the  church  (n. 
iSo)  ;  of  builders  to  those  of  the  church  (n.  534). 

Cattle  signify  affeclions  (n.  no) ;  correspondence  of  camel  to  the  knowing 
faculty  (n.  365);  of  cerebellum  to  wisdom  (n.  251);  of  child  and 
childhood  to  innocence  (n.  278,  341) ;  of  clouds  to  the  sense  of  the 
letter  (n.  i) ;  of  color  to  things  pertaining  to  intelligence  and  wisdom 
(n.  179  note) ;  colors  in  heaven  are  manifestations  of  truths  from 
good  (n.  356  note) ;  of  copper  to  natural  good  (n.  115). 

Darkness  signifies  falsity  from  evil  (n.  123,  553);  daughters  signify  pro- 
created truths  and  goods  (n.  382[/>]) ;  David  means  the  Lord  (n.  216, 
526);  dawn  signifies  obscurity  (n.  155);  correspondence  of  various 
things  to  doctrine  (n.  307) ;    dove  corresponds  to  affection  (n.  110). 

Ears  correspond  to  obedience  (n.  97,  271);  east  signifies  love  and  its 
good  clearly  perceived  (n.  150);  the  Lord  called  the  east  (n.  141); 
Egyptian  signifies  the  natural  (n.  307) ;  "the  elecft"  are  those  in  a  life  of 
good  and  truth  (n.  420);  evening  signifies  wisdom  in  its  shade  (n. 
155);  eyes  signify  understanding  (n.  97,  145);  eyes  correspond  to 
truths  from  good  (n.  232  note). 

Face  corresponds  to  interiors  (n.  91,  251,  457  note);  mother  and  father 
signify  truth  conjoined  to  good  (n.  382[/']);  feet  correspond  to  what  is- 
natural  (n.  97);  the  \\orl(rs  fieriness  corresponds  to  love  of  self  (n. 
122);  fire  corresponds  to  love  (n.  13),  and  to  good  of  love  (n.  118), 
and  to  the  heat  of  man  s  life  (n.  568),  and  to  hatred  and  revenge  (n. 
585) ;  holy  and  heavenly  fire  means  the  heat  of  heaven  (n.  134) ;  in- 
fernal fire  is  love  of  self  (n.  566.  570) ;  spiritual  filth  is  avarice  (n. 
363);  firmament  signifies  tlie  intelleclual  faculty  (n.  347);  flame  cor- 
responds to  good  (n.  179),  or  to  evils  of  love  of  self  (n.  585);  the 
Lord's  flesh  signifies  Divine  good  (n.  147) ;  food  corres])onds  to  affec- 
tion for  good  (n.  in);  the  forehead  to  love  (n.  145,  251);  fruit  corre- 
sponds to  good  works  (n.  in),  and  to  affecflions  for  good  and  its  uses 
(n.  520) ;  fruit  in  heaven  corresponds  to  the  good  of  love  (n.  176). 

Gardens  correspond  to  intelligence  and  wisdom  (n.  in,  176);  garments 
signify  knowledges  (n.  365) ;  the  Lord's  garments  represent  the  Divine 
truth  (n.  129) ;  garments  of  the  angels  are  from  correspondence  (n. 
177, 178) ;  "  the  twelve  gates  of  the  New  Jerusalem  "  signify  truths  of  the 
church  (n.  187)  ;  "glory"  signifies  the  internal  sense  of  the  Word  (n.  i) ; 
gold  signifies  celestial  good  (n.  n5). 

Hands  signify  powers  (n.  97,  231);  head  corresponds  to  intelligence  and 
wisdom  (n.  97,  251);  heat  to  love  (n.  135) ;  heart  to  the  will  and  the 
good  of  love  (n.  95,  96);  various  correspondences  of  the  heart  (n.  446, 
449);  "a  new  heaven  and  a  new  earth"  means  a  new  church  (n. 
307);  height  means  a  distincflion  between  good  and  truth  according 
to  degrees  (n.  197) ;  hills  signify  spiritual  love  (n.  1S8) ;  "  the  house  of 


400  HEAVEN   AND    HELL. 

the  wedding  feast"  means  heaven  and  the  church  (n.  iSo) ;  houses  in 
heaven  correspond  to  the  good  of  the  angels  who  dwell  in  them  (n. 
i86);  house  of  wood  signifies  what  relates  to  good  (n.  i86  note,  223); 
hungry  means  those  desirous  of  knowledges  of  good  and  truth  (n. 
420). 

Iron  signifies  truth  apart  from  good  (n.  115),  or  truth  in  the  outmost  of 
order  (n.  115  note);  Isaac  corresponds  to  the  Lord's  Divine  (n.  526); 
Israel  signifies  the  spiritual  (n.  307);  "stone  of  Israel"  signifies  the 
Lord  in  respecfl  to  His  Divine  Human  (n.  534). 

Jacob  corresponds  to  the  Lord's  Divine  (n.  526)  ;  Jerusalem  means  the 
Lord's  church  in  heaven  (n.  73),  or  a  church  that  is  in  truth  (n.  180) ; 
journey  signifies  to  live  and  to  progress  (n.  192  note,  590) ;  judgment 
signifies  spiritual  good  (n.  216). 

"Keys  given  to  Peter"  signify  power  (n.  232  note) ;  kidneys  signify  the 
scrutiny  of  truth  (n.  97) ;  king  signifies  one  in  Divine  truth  (n.  226 
note) ;  knowledges  are  spiritual  riches  (n.  365). 

Lambs  signify  affecflions  (n.  no),  and  innocence  (n.  282);  laurel  corre- 
sponds to  atfedlions  for  truth  (n.  520)  ;  left  corresponds  to  truth  from 
good  (n.  118);  length  means  a  state  of  good  (n.  197);  light  corre- 
sponds to  truth  going  forth  from  love  (n.  13),  and  to  good  of  faith  (n. 
118),  and  to  truth  from  good  (n.  179);  the  light  of  the  world's  fieriness 
corresponds  to  what  is  false  from  love  (n.  122);  the  Lord  called  "the 
Light  of  the  World"  (n.  129);  loins  correspond  to  marriage  love  (n. 
97);  "Lucifer"  means  those  that  belong  to  Babylon  (n.  544);  lungs 
correspond  to  the  spiritual  kingdom  (n.  95,  96). 

Man  corresponds  to  understanding  of  truth  (n.  368) ;  correspondence  of 
man  with  heaven  (n.  94,  95) ;  man  means  one  who  is  in  goods  and 
truths  (n.  73) ;  measurements  of  the  New  Jerusalem  signify  goods  and 
truths  of  do(flrine  (n.  307) ;  correspondence  of  the  members  of  the 
body  (n.  95,  96) ;  correspondence  of  heaven  to  the  substances  of  man's 
mind  (n.  418) ;  mist  corresponds  to  falsities  from  love  of  self  (n.  585) ; 
moon  signifies  faith  (n.  i,  119) ;  morning  signifies  the  first  and  highest  de- 
gree of  love  (n.  155);    mountain  signifies  celestial  love  (n.  188). 

Nakedness  corresponds  to  innocence  (n.  179,  280,  341);  "New  Jerusalem" 
signifies  a  church  to  be  established  (n.  187, 197);  night  signifies  absence 
of  love  and  wisdom  (n.  155)  ;  noon  corresponds  to  wisdom  in  its  light 
(n.  155) ;  nostrils  to  perceptions  (n.  97) ;  meaning  and  correspondence 
of  numbers  (n.  73  note,  263). 

Occiput  corresponds  to  wisdom  (n.  251)1;  olives  correspond  to  afre<ftions 
for  good  and  its  uses  (n.  520);;  "  one  hundred  and  forty  and  four  " 
means  all  goods  and  truths  in  the  complex  (n.  73);  things  in  accord- 
ance with  Divine  order  correspond  to  heaven,  things  contrary  to  Divine 
order  to  hell  (n.  113). 

"Paradise"  signifies  intelligence  and  wisdom  (n.  in);  wisdom  compared 
to  a  palace  (n.  270);  "path"  signifies  truth  leading  to  good  (n.  479 
note);  "the  poor"  signifies  a  nation  that  longs  for  truth  (n.  365), 
or  those  desirious  of  but  lacking  in  knowledges  of  good  and  truth  (n. 

420)- 
Quarters  in  heaven  signify  such  things  as  pertain  to  those  that  dwell  in 

them  (n.  150). 

Right  corresponds  to  good  from  which  truth  is  derived  (n.  118) ;  righteous- 
ness signifies  celestial  good  (n.  216) ;  rocks  signify  faith  (n.  188) ;  and 
clefts  in  rock  falsities  (n.  488) ;  roof  of  a  house  signifies  what  is  in- 
most (n.  186  note). 

Sabbath  means  rest  and  peace  (n.  287) ;  seasons  correspond  to  variations 
in  love  and  wisdom  (n.  155,  166) ;  shade  to  falsity  (n.  589);  smoke  to 
falsity  from  evil  (n.  570,  585);  space  to  states  (n.  17,  197);  soot  to 
falsities  from  hatred  and  revenge  (n.  585);  stars  to  knowledges  of  good 


INDEX    OF   SUBJECTS.  4OI 

and  truth  (n.  i) ;  the  correspondence  of  the  Lord's  Divine  Human  to 
"the  stone  at  the  dividing  of  the  ways"  (n.  534) ;  sun  signifies  the  Lord 
in  respecfl  to  love  (n.  1). 

Teeth  correspond  to  outmosts  in  nature  (n.  575) ;  to  thirst  is  to  desire 
knowledge  of  good  and  truth  (n.  420) ;  correspondence  between 
thought  and  writing  in  heaven  (n.  262) ;  times  signify  states  (n.  165) ; 
trees  correspond  to  knowledges  of  good  and  truth  (n.  iii);  tribes  sig- 
nify all  things  of  truth  and  good  (n.  1). 

Vegetable  foods  correspond  to  affe<5lions  for  good  and  truth  (n.  iii);  cor- 
respondence of  various  things  of  the  vegetable  kingdom  (n.  109,  489). 

Walking  corresponds  to  progressions  of  life  (n.  590) ;  wall  signifies  pro- 
tecfting  tnith  (n.  73,  307);  way  means  truth  leading  to  good  or  falsity 
leading  to  evil  (n.  479  note,  590) ;  west  signifies  good  obscurely  per- 
ceived (n.  150);  white  signifies  truth  (n.  179);  heaven  and  the  church 
called  the  "wife"  (n.  180,  371);  wood  corresponds  to  good  (n.  223); 
woman  to  affecflions  for  good  (n.  368) ;  Word  means  Divine  truth  in 
the  Lord  from  the  Lord  (ii.  137). 

Youth  corresponds  to  understanding  of  truth  (n.  368). 

Zion  means  heaven  and  the  church  (n.  216). 
Countenance. — Angels  of  the  same  society  resemble  each  other  (n.  47). 
Covering  signifies  something  intelle6lual  (n.  179  note). 
Creation. — All  things  created  by  means  of  Divine  truth  :    the  Book  of  Creation 

(»•  137)- 
Creator. — Fewness  of  the  human  race  compared  with  the  infinity  of  the  Creator 

(n.  417  extradl). 
Cruelty  of  evil  spirits  toward  one  another  (n.  573). 
Cunning  wholly  antagonistic  to  innocence  (n.  278). 


Darkness  signifies  falsities  from  evil  (n.  123,  553). 

Daughters. — Sons  and  daughters  signify  procreated  truths  and  goods  (n.  ^82[6]). 

David  signifies  the  Lord  (n.  216,  526). 

Dead. — Resurrecflion  from  the  dead  (ch.  xlvi.) ;  angels  that  attend  man  during 
resurrecflion  from  the  dead  (n.  391). 

Death  described  (n.  445) ;  man's  resurre(ftion  from  the  dead  (ch.  xlvi.);  man's 
rationality  after  death  (n.  353,  464) ;  man  after  death  is  such  as  his  life 
has  been  in  the  world  (ch.  xlix.,  n.  535  note);  man's  denial  or  ac- 
knowledgment of  the  Divine  determines  his  condition  after  death  (n. 
584)  ;  man  cannot  be  reformed  after  death  (n.  480) ;  man's  delights 
changed  after  death  into  corresjionding  delights  (ch.  1.);  by  death  man 
loses  nothing  that  is  really  his  own  (n.  461);  spiritual  death  (n.  80, 
474)  ;  belief  in  life  after  death  (n.  183) ;  man's  intuition  in  regard  to 
life  after  death  due  to  influx  (n.  602);  first  state  after  death  (ch.  li.); 
condition  immediately  after  death  (n.  433) ;  after  death  man  is  in 
complete  human  form  (ch.  xlvii.) ;  after  death  man  is  possessed  of 
every  sense,  and  the  memory,  thought,  and  affetflion  (ch.  xlviii.,  464) ; 
the  ruling  love  remains  with  man  after  death  (n.  363);  what  a  man  ac- 
quires in  the  world  he  takes  with  him  after  death  (n.  349);  whatever 
is  in  man's  spirit  in  the  body  remains  after  death  (n.  395)  ;  after  death 
man  continues  to  be  such  as  is  his  will  and  his  understanding  there- 
from (n.  474  note) ;  after  death  man  is  his  own  love  and  his  own  will 
(n.  479);  knowledge  of  no  avail  after  death  (n.  356  extract);  repent- 
ance not  possible  after  death  (n.  527) ;  those  outside  the  church  taught 
after  death  (n.  308);    children  after  deatli  (n.  332). 

Decalogue  gives  the  laws  for  the  three  planes  of  life  (n.  531). 

Deceit. — Those  that  have  been  governed  by  deceit  are  the  worst  of  all  evil 
spirits  (n.  578). 


402  HEAVEN    AND    HELL. 

Deeds  are  nothing  apart  from  thought  and  affecflion  (n.  358) ;  deeds  of  men  in- 
fluenced by  angels  (n.  391).     {See  Works.) 

Degrees,  discrete  and  continuous  (n.  38,  211) ;  degrees  of  interiors  (n.  t,'^,  34); 
degrees  in  correspondence  (n.  104);  in  uses  (n.  112);  degrees  of  life 
in  angels  (n.  267,  270) ;  degrees  of  life  in  man  (n.  314  note);  degrees 
of  innocence  (n.  280)  ;  degrees  of  intelligence  in  heaven  (n,  469) ;  in 
every  angel  and  man  there  is  an  inmost  or  highest  degree  into  which 
the  Divine  of  the  Lord  first  flows  (n.  39);  each  angel  has  three  de- 
grees of  life,  but  only  one  is  open  (n.  208). 

Deliahts  of  the  angels  (n.  489) ;  delights  of  angels  of  the  inmost  heaven  (n. 
270) ;  delights  of  angels  when  in  the  good  of  life  (n.  288)  ;  angels  are 
in  every  delight  of  life  when  with  their  like  (n.  44,  45) ;  the  delight  of 
angels  not  in  the  outward  things  of  heaven,  but  in  what  they  represent 
(n.  411) ;  delight  of  angels  vanishes  when  evil  spirits  appear  (n.  399). 
Delights  of  heaven  (ch.  xlii.,  374);  of  heavenly  peace  (n.  285) ;  of  heav- 
enly love  (n.  558[a]) ;  delights  of  heaven  are  in  accord  with  uses  (n. 
402) ;  delights  in  labor  and  use  in  heaven  (n.  393) ;  delights  of  the 
rich  in  heaven  (n.  361) ;  examples  of  the  delights  of  the  good  in 
heaven  (n.  489,  506);  delights  of  children  is  heaven  (n.  337);  in 
heaven  to  perform  uses  is  the  delight  of  of  every  one's  life  (n.  219) ;  in 
heaven  delight  is  internal  and  spiritual  (n.  395);  delights  of  heaven 
not  distinctly  felt  in  the  world  (n.  401);  Swedenborg  permitted  to  ex- 
perience heavenly  delight  (n.  413);  effedl  of  heavenly  delight  on  evil 
spirits  (n.  400). 
Delights  of  love  of  self  (n.  556)  ;  adultery  the  reigning  delight  of  hell  (n. 
384);  delights  of  the  evil  after  death  (n.  512);  delights  of  coi-poreal 
love  (n.  481);  delight  in  infernal  fire  (n.  570)  ;  delights  of  the  body 
turn  away  from  heaven  (n.  398) ;  all  man's  delights  are  those  of  his 
ruling  love  (n.  396,  486) ;  delights  of  man's  life  changed  after  death 
into  corresponding  spiritual  delights  (ch.  1.,  487,  488);  delights  of 
marriage  love  (n.  379,  382[rt],  386)  ;  delights  of  innocence  (n.  282) ; 
alternative  delight  and  lack  of  delight  renders  the  perception  of  good 
more  exquisite  (n.  158). 

Deluge. — The  church  after  the  deluge  (n.  327). 

Deserts  in  the  hells  (n.  586). 

Desire. — Intensity  of  desire  affedls  the  rapidity  of  journeys  in  heaven  (n.  195). 

Devil. — Evil  is  from  the  devil  (n.  291);  meaning  of  term  (n.  311,  544);  none 
created  angels  and  cast  out  (n.  311).     (  See  Lucifer,  Satan. ) 

Dictation. — The  Lord  spoke  with  the  prophets  by  dictation  through  spirits  (n. 

254). 

Dignity. — Angels'  places  of  abode  depend  upon  their  dignity  (n.  183);  angels 
ascribe  their  dignity  to  their  use  (n.  389)  ;  dignities  and  riches  not 
real  blessings  (n.  364  note) ;  to  be  exalted  to  dignities  (n.  564). 

Direction  in  heaven  (n.  142,  143,  151). 

Dimensions,  meaning  of  the  three  dimensions  (n.  197). 

Disposition  of  little  children  in  heaven  (n.  338). 

Distance  in  heaven  is  a  matter  of  states  of  life  ( n.  42,  192  note,  195)- 

Diversity  the  basis  of  unity  and  perfection  (n.  405). 

Divine. — Angels  cannot  think  of  the  Divine  as  three,  because  it  is  One  (n.  2) ; 
a  highest  degree  in  all  angels  into  which  the  Divine  flows  (n.  39)  ; 
angels  conceive  of  the  Divine  as  in  human  form  (n.  79) ;  celestial  an- 
gels receive  the  Divine  more  interiorly  than  spiritual  angels  (n.  21); 
angels  see  the  Divine  in  all  things  of  heaven  through  correspondence 
(n.  185,  270)  ;  the  Divine  flowing  into  the  minds  of  angels  (n.  489)  ; 
divisions  m  heaven  depend  upon  the  angels'  reception  of  the  Divine  of 
the  Lord  (ch.  iv.). 
The  Divine  that  goes  forth  from  the  Lord  has  the  same  order  as  the  three 
heavens    (n.    29);    the    Divine   that   goes   forth   from   the  Lord  flows 


INDEX    OF    SUBJECTS.  403 

chiefly  into  marriage  love  (n.  371)  ;  the  Divine  that  goes  forth  from 
the  Lord  is  love  (n.  17)  ;  the  Lord  distinguished  in  heaven  by  the  Di- 
vine shining  through  (n.  55)  ;  the  Divine  was  in  the  Lord  from  very 
conception  (n.  86  extract) ;  the  Lord's  church  is  with  all  who  acknow- 
ledge the  Divine  and  live  in  charity  (n.  308) ;  what  the  Divine  of  the 
Lord  is  (n.  136);  the  Lord's  Divine  itself  is  far  above  His  Divine  in 
heaven  (n.  118  note). 
The  Divine  in  the  heavens  (ch.  iii.,  31);  the  Divine  of  the  Lord  makes 
heaven  (ch.  ii.,  55,  59,  304)  ;  true  insight  in  regard  to  heaven  is  the 
Divine  flowing  in  (n.  74)  ;  no  one  without  a  concej^ition  of  tlie  Divine 
can  enter  heaven  (n.  82)  ;  in  heaven  no  other  Divine  than  the  Divine 
Human  is  recognized  (n.  86  extract). 
Condition  after  death  of  those  that  believe  in  an  invisible  Divine  (n.  3)  ; 
all  intelligence  and  wisdom  that  are  separated  from  an  acknowledgment 
of  the  Divine  are  false  (n.  353)  ;  men  who  deny  the  Divine  (n.  353, 
354,508);  hypocrites  are  those  that  have  not  acknowledged  tiie  Di- 
vine (n.  458)  ;  an  evil  life  is  a  denial  of  the  Divine  (n.  506)  ;  the 
Divine  can  temporarily  turn  evil  spirits  to  the  comprehension  of  truth 
(n.  455)  ;  love  of  self  separates  from  the  Divine  (n.  558[rt],  561)  ;  what 
is  contrary  to  Divine  order  is  contrary  to  the  Divine  (n.  523)  ;  hells 
in  which  are  those  that  have  denied  the  Divine  (n.  575  ) ;  infernal  fire 
in  respe<5t  to  the  Divine  (n.  570);  the  Divine  alone  is  able  to  resist 
the  hells  (n.  592);  men  of  the  olden  time  had  an  idea  of  the  Divine 
as  human  (n.  84)  ;  to  live  a  moral  life  out  of  regard  for  the  Divine 
(n.  319);  how  man's  interiors  are  formed  from  looking  to  the  Divine 
(n.  351);  confirmation  of  the  Divine  by  the  really  wise  (n.  356); 
man  alienates  himself  from  the  Divine  by  self-love  (n.  360) ;  man  has 
an  inmost  into  which  the  Divine  flows,  beasts  have  not  (n.  435  ) ;  how 
the  Divine  flows  into  man  (n.  512)  ;  denial  or  acknowledgment  of  the 
Divine  determines  man's  condition  after  death  (n.  5S4);  the  Divine  is 
worshipped  in  human  form  in  other  earths  ( n.  321 ) ;  the  Divine  is  in 
all  good  uses  (n.  361);  the  Divine  is  charity  toward  the  neighbor  (n. 
13),  is  love  (n.  14),  is  the  motive  in  the  spiritual  life  (n.  5301;  the 
first  and  chief  thing  of  every  religion  is  to  acknowledge  the  Divine 
(n.  319) ;  all  things  in  the  world  spring  from  the  Divine  (n.  loS) ;  all 
power  is  from  the  Divine  (n.  539);  both  worlds  subsist  from  the  Di- 
vine (n.  106) ;  to  glorify  is  to  make  Divine  (n.  86  extract) ;  peace 
springs  from  the  union  of  the  Divine  with  the  Divine  Human  ^n. 
286);  looking  to  the  Divine  (n.  318);  the  Divine  in  the  Word  (n. 
260);  the  Divine  in  marriage  love  (n.  371,  374,  384);  the  Divine 
created  the  universe  for  the  human  race  (n.  417  extracft). 

Divisions  in  heaven  (ch.  iv. ). 

Doctrine. — The  essence  of  all  doiflrine  is  acknowledging  the  Divine  Human  of 
the  Ix)rd  (n.  227)  ;  the  nature  of  true  docftrine  (n.  311  note);  intelli- 
gence a  matter  of  dodtrine  (n.  271);  correspondence  of  various  things 
to  doctrine  (n.  307)  ;  worship  in  heaven  is  in  accordance  with  doc- 
trine (n.  222);  dodtrines  in  the  different  heavens  (n.  221,  227); 
mere  knowledge  of  do(ftrine  does  not  lead  to  heaven  (n.  518); 
truths  of  dodtrine  (n.  455  note);  Jerusaleiu  signifies  the  church  in 
which  is  genuine  dodtrine  (n.  180  note,  188  note);  a  principle  must 
be  drawn  from  truths  of  dodtrine  (n.  356  extradt);  dodtrine  of  the 
resurredtion  (n.  456);  good  spirits  taught  from  dodtrine  (n.  516). 

Dominion. — Heaven  does  not  consist  of  glory  and  dominion  (n.  6);  love  of 
dominion  takes  away  marriage  love  (n.  380);  two  kinds  of  dominion 
(n.  564);  dominion  in  the  hells  (n.  573). 

Dwellings  of  angels  (ch.  xxi.,  177);  dwellings  in  heaven  (n.  148,  149);  dwell- 
ings in  the  hells  (n.  151,  586);  dwellings  of  those  being  prepared  for 
heaven  (n.  514). 


404  HEAVEN    AND    HELL. 

Earth,  its  three  kingdoms  (n.  104) ;  meaning  of  the  Lord's  ruling  (n.  5) ;  the 
church  the  Lord's  heaven  on  earth  (n.  57);  the  Lord's  church  on  earth 
resembles  a  man  (n.  308) ;  correspondence  of  heaven  with  all  things 
of  the  earth  (ch.  xiii.,  n.  103) ;  differences  between  marriages  in  heaven 
and  on  the  earth  (n.  382[^]) ;  inhabitants  of  all  earths  worship  the  Di- 
vine under  a  human  form  (n.  86  extra6l,-32i) ;  on  some  earths  angels 
and  spirits  appear  and  talk  with  man  (n.  249  note) ;  men  of  this  earth 
more  in  exteriors  than  those  of  others  (n.  309) ;  all  earths  inhabited 
(n.  417) ;  Earths  of  the  Universe  quoted  (n.  417). 

East  in  heaven  is  where  the  Lord  is  (n.  141) ;  signifies  love  and  its  good  clearly 
perceived  (n.  150);  those  who  dwell  in  the  east  in  heaven  (n.  148), 
in  hell  (n.  151). 

Ecclesiastical. — Those  that  administer  ecclesiastical  affairs  in  heaven  (n.  393). 

Edifices. — Church  edifices  in  heaven  (n.  223). 

Education  of  children  in  heaven  (n.  344). 

Effect. — Uses  take  on  form  in  the  natural  world  and  present  themselves  in  effedl 
(n.  96);  effedls  of  uses  (n.  112);  cause  and  effedl  (n.  303).  {See 
Cause.) 

Egypt  signifies  the  natural  (n.  307) ;  Egyptians  had  a  knowledge  of  correspond- 
ences (n.  87  note). 

Elect  are  those  that  are  in  the  life  of  good  and  truth  (n.  420). 

Employment  of  angels  (ch.  xli.);  employment  in  heaven  is  a  delight  from  love 
of  use  (n.  393). 

Ends. — Good  as  an  end  (n.  64) ;  the  Lord  in  regard  to  man  looks  only  to  ends, 
which  are  uses  (n.  112  note) ;  truth  itself  is  the  only  end  of  heavenly 
intelligence  (n.  347) ;  knowledges  are  to  be  learned  for  the  sake  of  use 
as  an  end  (n.  356  extract).     (See  Uses.) 

Enlightenment  of  those  who  love  Divine  wisdom  (n.  265)  ;  is  due  to  wisdom  of 
thought  (n.  473). 

Envy  one  of  the  evils  of  those  in  self-love  (n.  562). 

Equilibriuum. — Man's  equilibrium  between  good  and  evil  (n.  293);  between 
heaven  and  hell  (ch.  Ixii.,  n.  536,  537) ;  difference  between  equilibrium 
in  heaven  and  in  hell  (n.  591);  its  universal  necessity  (n.  589);  what 
spiritual  freedom  or  equilibrium  is  (n.  597) ;  man  is  in  freedom  by 
means  of  the  equilibrium  between  heaven  and  hell  (ch.  Ixiii.). 

Esse. — The  First  or  very  Being  (n.  9) ;  innocence  the  being  (esse)  of  all  good 
(n.  281). 

Essence. — The  Lord's  Divine  essence  (n.  549). 

Eternity  means  infinite  state,  not  infinite  time,  to  the  angels  (n.  167);  develop- 
ment of  angels  to  eternity  (n.  469). 

Evils. ")  — Man  born  into  evils  (n.  293,  393,  424) ;  are  from  love  of  self  and  the 

Evil.  /  world  (n.  342  note,  359,  555);  evils  of  those  in  self-love  (n.  562); 
are  removed  by  the  Lord  (n.  359);  how  man  may  get  rid  of  his  evils 
(n.  598) ;  becomes  harder  for  man  to  resist  evils  if  he  w  ills  them  (n. 
553) ;  evils  and  falsities  open  rriany  gates  to  hell  (n.  430) ;  all  in  the 
hells  are  in  evils  and  falsities  therefrom  (ch.  Iviii.) ;  infernal  societies 
distinguished  by  the  nature  of  their  evils  (n.  588) ;  are  disclosed  in  the 
other  life  (n.  462[/']) ;  are  made  manifest  during  second  state  after  death 
(n.  497). 
Evil  is  from  the  devil  (n.  291) ;  flows  into  man  from  hell  (n.  546)  ;  con- 
tinually ascends  out  of  hell  (n.  591) ;  evil  spirits  appear  in  the  form  of 
their  own  evil  (n.  131,  553) ;  to  be  led  by  what  is  one's  own  is  to  be  led 
by  evil  (n.  558[(j])  ;  every  thing  done  from  man  himself  is  in  itself  evil 
(n.  484);  man  the  cause  of  his  own  evil  (n.  547)  ;  how  man  appro- 
priates evil  to  himself  (n.  302);  influx  of  evil  (n.  603  extradl) ;  hered- 
itary evil  (n.  341)  ;  e(]uilibrium  between  good  and  evil  (n.  537,  589)  ; 
those  that  are  in  evil  are  not  in  marriage  love  (n.  377) ;  peace  impos- 
sible to  those  in  evil  (n.  290)  ;    evil  carries  its  own  punishment  with  it 


INDEX    or   SUBJECTS.  405 

(n.  509,  550);  he  that  has  been  in  evil  iti  the  world  ia  foolisli  and  in- 
sane in  the  other  Hfe  (n.  505) ;  black  clouds  in  the  other  world  are 
from  evil  (n.  549). 
With  the  evil  knowledges  becomes  falsities  (n.  356  extra(5l) ;  truths  that 
the  evil  have  are  put  away  in  the  world  of  spirits  (n.  425);  the  good 
and  evil  are  separated  at  the  dividing  of  the  ways  (n.  534) ;  their  con- 
dition after  death  (n.  506,  512);  their  motives  (n.  530);  their  belief 
about  heaven  and  hell  (n.  470,  526);  their  deliglit  in  darkness  in  the 
other  life  (n.  488) ;  their  delight  after  death  in  the  stench  that  corre- 
sponds to  their  own  evil  (n.  429);  they  are  restrained  in  the  world  by 
outward  circumstances  (n.  577) ;  to  do  good  to  the  evil  is  to  do  evil  to 
the  good  (n.  390  note).     (See  Falsity) 

Existence,  what  it  is  (n.  9);  depends  upon  conneclion  with  the  First  (n.  37); 
impossible  ajiart  from  a  substantial  subject  (n.  434);  depends  upon 
equilibrium  (n.  5S9). 

Existere. — The  Divine  Human  was  the  Divine  Outgo  {fjr/stere)  (n.  86  extradl). 

Extension  of  spheres  (n.  49)  ;  is  not  deteniiinate  in  heaven  (n.  85). 

Exteriors. — What  man's  exteriors  are  (n.  304) ;  appearance  of  the  exteriors  of 
the  good  and  evil  (n.  481);  exteriors  of  man's  spirit  (n.  492) ;  are 
separated  after  death  (n.  501);  first  state  after  death  is  one  of  exteriors 
(n.  491);  are  laid  asleep  in  man's  second  state  after  death  (n.  499). 
(.S'l'^  Interiors.) 

Externals. — Men  of  this  earth  more  in  externals  than  men  of  otiier  earths  (n. 
309);  interest  of  evil  spirits  in  externals  (n.  496).     (See  Internals.) 

Eyes  correspond  to  understanding  (n.  97,  145);  correspond  to  truths  from  good 
(n.  232  note) ;  natural  and  spiritual  eyes  (n.  171) ;  angels  can  be  seen 
with  tlie  eyes  of  the  spirit  only  (n.  76);  angels'  eyes  see  from  interiors 
(n.  147);  children  in  the  Greatest  Man  are  in  the  provinces  of  the  eyes 
(n.  2JiS);  sensation  of  rolling  off  a  coat  from  the  eye  during  resuscita- 
tion (n.  450). 

face. — Correspondence  shown  in  the  face  (n.  91) ;  in  the  heavens  the  interior 
affections  shine  forth  from  the  face  (n.  47,  48,  123);  is  the  outward 
form  of  the  interiors  (n.  143,  251,  272) ;  all  faces  differ  because  all  rul- 
ing loves  differ  (n.  486) ;  in  the  world  of  spirits  the  face  is  changed  to 
correspond  with  the  ruling  affedlion  (n.  457);  beauty  of  face  in  heaven 
(n.  414)  ;  in  the  spiritual  world  each  one  has  before  her  face  those  in 
like  love  with  himself  (n.  552);  faces  of  evil  spirits  ( n.  553) ;  faces  of 
hypocrites  (n.  458)  ;  the  diredion  of  the  face  in  the  hells  (n.  151)  ; 
angels  speak  by  the  face  (  n.  244 ) ;  sensation  of  something  being  rolled 
off  from  the  face  during  resuscitation  (n.  450) ;  representative  face  that 
appeared  to  Swedenborg  (n.  47  ). 

^act//f/-— Fimiament  signifies  the  intelledual  faculty  (n.  347);  perfecting  the 
spiritual-rational  faculty  in  heaven  (n.  489)  ;  man  has  interior  and  ex- 
terior faculties  (n.  351);  the  rational  faculty  has  its  birth  by  means  of 
knowledges  (n.  356  extract);  the  rational  faculty  like  a  garden  (n. 
461) ;    how  the  rational  faculty  may  be  cultivated  (n.  468). 

Faith,  what  it  is,  and  its  relation  to  truth  (n.  148,  364,  480,  482) ;  rocks  signify 
fahh  (n.  188);  moon  signifies  faith  (n.  119);  good  of  faith  corre- 
sponds to  light:  good  of  faith  is  truth  from  good  (n.  118);  truths 
of  faith  (n.  7);  confirmation  of  truths  of  faith  (n.  356  extrad) ; 
everything  of  faith  is  truth  (n.  232,  473  note) ;  condition  after 
death  of  those  that  enter  from  knowledges  into  truths  of  faith  (n. 
365  note) ;  truths  of  faith  as  a  motive  (n.  472);  celestial  angels  do  not 
reason  about  truths  of  faith,  spiritual  angels  do  (n.  25  note,  270  note) ; 
angels  of  inmost  heaven  do  not  know  what  it  is  to  l)elieve  or  to  have 
faith  (n.  270);    its  relation  U>  life  (n.  526);    those  who  separate  faith 


406  HEAVEN    AND    HELL. 

from  life  (n.  2) ;  faith  alone  does  not  lead  to  heaven  (n.  521) ;  is  not 
received  through  baptism  (n.  329);  faith  of  the  heathen  (n.  324); 
truths  of  faith  received  by  the  heathen  (n.  325) ;  Africans  in  heaven 
simply  accept  the  dodlrine  of  faith  (n.  326) ;  those  who  have  converted 
many  to  the  faith  not  necessarily  intelligent  in  the  heavenly  sense  (n. 
346) ;  an  invisible  Divine  cannot  be  an  obje6t  of  faith  (n.  3). 
When  faith  and  love  rule  they  are  in  all  the  particulars  of  man's  life 
(n.  58  note) ;  faith  without  love  perishes  (n.  136) ;  angelic  changes  of 
state  mean  changes  in  resped  to  love  and  faith  (n.  154) ;  all  things  in 
the  interiors  of  the  angels  have  relation  to  love  and  faith  (n.  173); 
holiness  is  in  love  and  faith  (n.  224) ;  influx  into  man's  love  and  faith 
(n.  297) ;  heaven  is  for  all  that  live  a  life  of  faith  and  love  (n.  357) ; 
conjuncftion  of  faith  and  love  essential  to  reformation  (n.  424) ;  faith 
separated  from  love  is  not  faith  but  mere  knowledge  (n.  474) ;  faith 
and  love  in  relation  to  works  (n.  473) ;  man's  life  after  death  is  his 
love  and  his  faith  therefrom  (n.  476) ;  faith  is  affedlion  for  truth  going 
forth  from  heavenly  love  (n.  480,  482) ;  faith  determines  the  quality  of 
love  to  the  neighbor  (n.  558[;5]). 

Fallacies  of  the  senses  cannot  easily  be  dispelled  (n.  356  extradl). 

Falsity, — All  things  that  correspond  to  hell  have  relation  to  evil  and  falsity  (n. 
113) ;  darkness  signifies  falsity  from  evil  (n.  123) ;  confirmation  of  the 
falsities  of  evil  (n.  153)  ;  falsities  from  evil  have  no  power  (n.  233); 
knowledges  become  falsities  with  the  evil  (n.  356  extradl);  evil  and 
falsity  in  adultery  (n.  374,  384) ;  evil  appears  as  good  and  falsity  as 
truth  to  evil  spirits  (n.  455);  man  born  into  evil  and  falsity  (n.  202 
note,  523  note) ;  smoke  in  the  Word  means  falsity  from  evil  (n.  570). 
Falsity  in  the  teaching  of  enthusiastic  spirits  (n.  249) ;  heathen  in  the 
other  life  not  burdened  with  falsities  of  docftrine  (n.  321) ;  falsities  may 
appear  as  truths  in  natural  liglit  (n.  352)  ;  eagerly  accepted  in  the  other 
life  by  those  that  have  denied  the  Divine  (n.  354)  ;  those  in  falsities  are 
not  in  true  marriage  love  (n.  377) ;  the  falsities  of  the  good  are  put 
away  in  the  world  of  spirits  (n.  425,  513);  falsities  are  all  disclosed 
in  the  other  life  (n.  462[<5]) ;  those  without  real  faith  are  let  down  into 
falsities  (n.  482) ;  from  truth  anyone  can  perceive  falsities,  but  not  vice 
versa  (n.  487) ;  falsity  is  powerless  (n.  539) ;  "gnashing  of  teeth  "  in 
hell  is  the  continual  combat  of  falsities  with  one  another  (n.  575); 
equilibrium  between  truth  and  falsity  (n.  589). 

Father. — Condition  after  death  of  those  in  the  church  who  acknowledge  the 
Father  only  (n.  3,  6);  the  union  of  the  Lord  with  the  Father  was  as 
between  soul  and  body  (n.  86  extradlj;  mother  and  father  signify  truth 
conjoined  to  good  (n.  382[/']). 

Fear. — Fear  of  consequences  and  obsession  (n.  257  note) ;  hells  ruled  by 
means  of  fear  (n.  543). 

Feasts. — Marriage  feasts  in  heaven  (n.  383). 

Feet. — The  first  heaven  forms  the  feet  and  arms  of  the  Greatest  Man  (n.  65) ; 
their  correspondence  (n.  97). 

Fibres. — Nerve  fibres  (n.  212) ;  heart  fibres  (n.  413). 

Fighting  of  children  destroys  their  mutual  love  (n.  344). 

Fire  corresponds  to  love  (n.  13,  118) ;  in  the  Word  fire  means  the  heat  of  man's 
life  (n.  568,  570);  holy  fire  means  the  heat  of  heaven  (n.  134);  in- 
fernal fire  of  those  that  have  denied  the  Divine  (n.  354);  corresponds 
to  hatred  and  revenge  (n.  585) ;  what  hell  fire  is  (ch.  lix. ). 

First,  or  £sse,  or  Very  Being  (n.  9) ;  use  is  the  first  and  the  last  (n.  112  note) ; 
all  things  must  be  connedled  through  intermediates  with  the  First  (n. 
37,  106,  303). 

Flowers  in  heaven  (n.  176,  185). 

Food. — Correspondence  of  vegetable  foods  (n.  iii) ;  what  constitutes  spiritual 
food  (n.  340  note). 


INDEX    OF   SUBJECTS.  407 

Force  is  that  which  a(fls  and  reacfls  (n.  5S9). 

Forehead. — The  Lord  sees  the  angels  in  the  foreliead  because  it  corresponds  to 
love  (n.  145  ) ;  influx  of  the  Lord  is  into  the  forehead  (n.  251 ). 

Forests  in  the  hells  (n.  585  ). 

Form. — Form  of  any  thing  is  in  accordance  with  its  order  (n.  201 ) ;  correspond- 
ences are  the  forms  in  wliich  uses  are  clothed  (n.  112);  uses  take  on 
form  in  the  natural  world  ( n.  96) ;  Divine  order  takes  on  its  form  in 
outmosls  (n.  315);  the  most  perfeci^  forms  (n.  62);  truth  the  form  of 
good  (n.  107);  form  of  good  and  truth  (n.  460);  of  spirits  (n.  363, 
454,  517) ;  of  evil  spirits  (n.  314,  553) ;  every  angel  is  in  complete  hu- 
man form  (ch.  x.,  n.  73,  77) ;  form  of  angelic  thought  (n.  266) ;  form 
of  heaven  (ch.  xxiii.,  n.  200,  211,  94,  99,  60) ;  angelic  speech  flows 
in  the  form  of  heaven  (n.  242);  some  idea  of  the  form  of  heaven  can 
be  gained  by  the  stutly  of  the  human  body  (n.  212) ;  tlie  form  of  the 
spirit  (n.  453,  434,  435);  a  spirit's  face  is  the  outward  form  of  his  af- 
fedlion  (n.  457);  the  face  the  outward  form  of  the  interiors  (11.  143); 
written  forms  in  heaven  (n.  260) ;  the  simple  have  no  conception  of 
any  thing  apart  from  form  (n.  74) ;  God  cannot  be  thought  of  except  in 
human  form  (n.  86  extracftj ;  the  Divine  in  human  form  (n.  79) ;  var- 
iety arranged  in  heavenly  form  constitutes  perfedtion  (n.  71);  man  an 
image  of  heaven  in  his  internal  form  (n.  99) ;  form  of  man  after  death 
(ch.  xlvii.);  man  by  creation  is  Divine  order  in  form  (n.  523  note); 
every  thing  that  exists  interiorly  in  man  exists  in  forms  which  are  sub- 
stances (n.  418). 

Foundations  signify  truths  on  which  the  church  is  established  (n.  187);  the 
Word  serves  in  place  of  man  as  a  foundation  for  heaven  (n.  305). 

Freedom  is  from  love  (n.  380) ;  pertains  to  love  and  aff"e(51;ion  (n.  45  note,  293 
note)  ;  freedom  and  marriage  love  (n.  380) ;  freedom  of  the  angels  (n. 
44,  45) ;  freedom  in  the  world  of  spirits  (n.  590) ;  freedom  of  the  evil 
in  the  other  life  (n.  506) ;  man's  freedom  (n.  293,  29S,  598) ;  freedom 
of  man  due  to  equilibrium  between  lieaven  and  hell  (ch.  Ixiii.,  n.  537, 
599J ;  freedom  is  e(|uilibrium  of  the  spiritual  world  (n.  589);  what 
spiritual  freedom  or  equilibrium  is  (n.  597).  {See  also  extradls  from 
A.C.  in  n.  603.) 

Friends  recognized  in  the  world  of  spirits  (n.  494,  495). 

Friendship  {see  Relationship). 

Fruit. — Good  works  compared  to  fruit  on  account  of  correspondence  (n.  in); 
fruits  in  heaven  correspond  to  the  good  of  love  (n.  176,  185) ;  corre- 
spond to  aff"e(flions  for  good  and  truth  (n.  520). 

Function. — The  government  of  heavenly  societies  depends  upon  their  funcftions 
(n.  213,  217);  greater  variety  of  functions  in  heaven  than  on  eartli  (n. 
393) ;  funcftions  cannot  be  performed  in  heaven  by  one  who  looks  to 
self-honor  (n.  389). 


Gabriel  is  an  angelic  society  (n.  52). 

Gardens,  their  correspondence  (n.  in) ;  gardens  in  heaven  (n.  184,  185). 

Garments. — Signification  of  garments  in  the  Word  (n.  365)  ;  garments  of  angels 
(ch.  XX.) ;  gamients  in  the  hells  (n.  182) ;  garments  of  spirits  entering 
heaven  (n.  519) ;  the  Lord's  garments  represent  Divine  truth  (n.  129). 

Gates,  their  correspondence  (n.  187  note) ;    gates  of  heaven  and  hell  (n.  428, 

430.  583.  585). 

Generals. — Generals  in  the  most  perfedl  forms  (n.  62) ;  generals  and  their  parts 
(n.  64)  ;  numbers  involve  generals,  words  particulars  (n.  263) ;  gener- 
als and  particulars  of  angelic  wisdom  (n.  267) ;  generals  and  particu- 
lars of  heavenly  affe<flion  (n.  413). 

Generation,  its  signification  (n.  382[/']). 

Genii,  who  they  are  (n.  123,  578);    look  toward  darkness  (n.  151);    dwell  in  the 


,408  '  HEAVEN    AND    HELL. 

hell  that  is  behind  (n.  311) ;  the  nature  of  their  malice  (n.  579) ;  are  in 

the  western  quarter  (n.  596). 
Girls,  their  training  in  heaven  (n.  391). 
Glorification  of  the  Lord  (n.  86  extract). 
Glory,  ita  correspondence  (n.  i);  heaven  does  not  consist  of  glory  (n.  6) ;    glory 

of  angels  (n.  25,  26)  ;    glory  not  the  end  of  heavenly  intelligence  (n. 

347)- 

God. — The  Lord  the  God  of  heaven  (n.  2,  5);  He  is  order  (n.  57);  how  the 
simple  think  of  God  (n.  82) ;  the  sensual  man  cannot  get  a  true  idea  of 
God  as  Man  (n.  85,  86) ;  He  cannot  be  thought  of  except  in  human 
form  (n.  86  extracfl) ;  meaning  of  "having  God  before  the  eyes"  (n. 
143) ;  peace  of  those  that  are  content  in  God  (n.  284) ;  all  good  from 
God  (n.  291) ;  heathen  readily  accept  the  true  ideas  of  God  (n.  321) ; 
order  is  from  the  Supreme  God  (n.  322) ;  the  God  of  the  Most  Ancient 
Church  (n.  327  note) ;  spirits  who  thought  that  heavenly  joy  consisted 
in  praising  God  (n.  404) ;  everywhere  in  the  universe  the  Lord  acknow- 
ledged as  God  (n.  417) ;  beasts  cannot  think  about  God  (n.  435) ;  God 
never  turns  from  man  or  casts  him  into  hell  ( n.  545)- 

Good. — All  good  is  from  God  (n.  291);  influx  of  good  (n.  603  extradl)  ;  the 
common  good  (n.  64) ;  good  of  love  (n.  7) ;  all  good  pertains  to  love 
(n.  23) ;  to  love  good  is  to  will  it  and  do  it  (n.  15] ;  its  relation  to  love 
to  the  neighbor  (n.  558[/']);  good  belongs  to  the  will  (n.  26);  alter- 
nate delight  and  lack  of  delight  renders  this  perception  of  good  more 
exquisite  (n.  158);  unless  doing  good  is  joined  with  willing  good  and 
thinking  good  there  is  no  salvation  (n.  535  note) ;  those  who  separate 
faith  and  good  (n.  2);  good  done  from  self  is  not  good  (n.  8,  556); 
when  a  man  looks  to  himself  in  the  good  that  he  does  (n.  558[a]) ;  in  the 
hells  none  are  in  truths  and  goods  (n.  551);  man  in  equilibrium  be- 
tween good  and  evil  (n.  293)  ;  to  do  good  to  the  evil  is  to  do  evil  to 
the  good  (n.  390  note) ;  equilibrium  between  evil  and  good  (n.  537, 
589) ;  for  every  good  theie  is  an  opposite  evil  (n.  541);  when  a  man's 
spirit  is  released  it  is  either  in  his  good  or  in  his  evil  (n.  577) ;  man 
must  be  in  good  to  be  able  to  see  evils  (n.  598) ;  all  good  increases  im- 
measurably in  the  other  life  (n.  406) ;  good  of  others  the  desire  of  the 
angels  (n.  408) ;  angels  are  near  to  or  far  from  man  according  as  he  is 
in  good  (n.  391) ;  good  of  life  of  angels  (n.  288) ;  one  angel's  good  dif- 
fers from  another's  (n.  231);  angels  receive  the  thmgs  of  heaven  ac- 
cording to  the  quality  of  the  good  that  is  in  them  from  the  Lord  (n. 
53) ;  angels  separated  into  societies  according  to  the  differences  in  their 
good  of  love  and  faith  (n.  41,  42,  45) ;  the  good  of  love  and  faith 
makes  heaven  (n.  51) ;  a  church  is  a  church  in  so  far  as  the  good  of 
love  and  faith  reigns  therein  (n.  57);  good  of  love  corresponds  to  fire 
and  good  of  faith  to  light  (n.  118) ;  in  heaven  trees  bear  fmit  in  ac- 
cordance with  the  good  of  love  (n.  176) ;  priesthood  signifies  good  of 
love  in  the  Lord  (n.  226);  those  that  "shine  forth  as  the  sun"  receive 
the  good  of  love  direcflly  from  the  Lord  (n.  348) ;  good  that  goes  forth 
from  the  Lord  is  a  likeness  of  Him  (n.  16) ;  how  those  in  good  think 
of  the  Lord  (n.  86  extradt);  the  belief  of  those  in  good  in  regard  to 
heaven  (n.  176)  ;  in  so  far  as  one  ascribes  the  use  he  performs  to  the 
Lord  he  performs  that  use  from  good  (n.  390) ;  good  of  love  to  the 
Lord  as  a  motive  (n.  472);  good  flows  into  man  from  the  Lord  (n. 
546)  ;  love  to  the  Lord  from  the  Lord  is  the  origin  of  the  good  of 
all  in  heaven  (n.  72)  ;  those  in  like  good  recognize  each  other  in 
heaven  (n.  46) ;  in  heaven  good  is  the  neighbor  (n.  64) ;  the  good  of 
the  spiritual  kingdom  is  the  good  of  charity  (n.  215,  241) ;  all  forms 
of  government  in  heaven  look  to  the  public  good  (n.  217) ;  the  end  in 
heaven  is  the  common  good  (n.  217,  418);  rational  adlivity  of  the 
spirits  who  have  been  in  good  in  the  world  (n.  505);  good  continually 


INDEX    OF   SUBJECTS.  4^9 

descends  from  heaven  (n.  591);    good  of  innocence  (n.  283);  those  in 
a  state  of  innocence  do  not  attribute  good  to  themselves  (n.  218);    in- 
nocence the  being  (<•..<•)  of   all  good  (n.  281) ;    conjundion  of  inno- 
cence and  peace  like  that  of  good  and  its  delight  (n.   288);    good  in 
relation  to  the  Greatest  Man  (n.  96);    anything  good  is  good  in  the 
measure  of  its  use  (n.  107);   every  good  has  its  delight  and  quality 
from  use  (n.  112  note,  517  note) ;   wisdom  is  loving  use  that  is  the  good 
of  others  (n.  390);    the  general  use  the  general  good  (n.  392);  good 
used  as  a  means  is  not  good  (n.  499) ;    love  of  good  and  of  uses  the 
basis  of  the  dominion  of  love  of  the  neighbor  (n.  564). 
Gold,  silver,  and  copper  signify  respedlively  celestial,  spiritual,  and  natural 
good  (n.  115);    flames  correspond  to  good  (n.  179);    length  means  a 
state  of  good  (n.  197);    in  the  Word  righteousness  signifies  celestial 
good,  and  judgment  spiritual  good  (n.  2i6) ;  bread  signifies  every  good 
(n.  340  note).  .....  , 

Training  of  the  simple  good  in  heaven  (n.  391,  527) ;  their  falsities  removed 
in  the  world  of  spirits  (n.  425)  ;  their  internal  and  external  thought 
make  one  by  correspondence  (n.  499)-  .  ,  , 

Divine  good  the  heat  of  heaven  (n.  117,  134) ;    Divine  order  is  caused  by 
Divine  good  flowing  forth  from  the  Lord  (n.  107,  523  note);    Divme 
good  that  goes  forth  from  the  Lord  is  innocence  itself  (n.  282) ;  Divine 
good  is  what  makes  heaven  in  general  and  particular  (n.  397)- 
Goods  are  in  triple  order  (n.  31  note) ;  goods  in  heaven  in  infinite  variety 
(n.  41);  sharing  of  all  goods  in  heaven  (n.  49  note,  268);   heavenly 
societies  vaiy  according  to  goods  (n.  387);    heavenly  love  consists  in 
loving  goods  for  the  sake  of  goods  (n.  557). 
€00d  and  Truth.— Tmlh  is  the  form  of  good  (n.  107)  ;   the  form  of  good  and 
truth  (n.  460) ;  truth  the  sole  receptacle  of  good  (n.  371) ;  knowledges 
are  receptacles  fur  good  and  truth  (n.  356  extrad) ;  the  outer  memory 
as  a  seat  for  good  and  truth  (n.  466) ;  spiritual  truths  relate  to  the  good 
of  love   and  truth   of  faith   (n.  468);    spirhual   goods  and   truths  are 
learned  from  heaven,  not  from  the  world  (n.  512);    what  a  man  looks 
upon  as  good  and  truth  (n.  423) ;    all  things  in  the  universe  have  re- 
lation to  good   and  truth  (n.  137);    all  things  that  exist  according  to 
order  have  relation  to  good  and  truth  (n.  473  note) ;    power  of  good 
and  truth  (n.  137,  232)  ;    truths  apart  from  good  (n.  136  note);    influx 
into  man's  good  and  truth  (n.  297) ;  good  and  truth  conjoined  in  a  man 
are  not  two  but  one  (n.  372);  good  and  trutii  can  only  be  conjoined  by 
means  of  innocence  (n.  281);    innocence  a  receptacle  for  good  and 
truth  (n.  329)  ;  those  in  the  innocence  of  wisdom  know  no  truth  and 
do  no  good  from  themselves  (n.  279) ;    the  innocence  of  children  the 
plane  for  all  affections  for  good  and  truth  (n.  341);    good  of  children 
not  spiritual  good,  but  becomes  such  by  the  implantation  of  truth  (n. 
277  note);  children  guided  in  heaven  into  knowledge  of  truth  and  af- 
fedion  for  good  (n.  334) ;    reception  of  good  and  truth  by  children  in 
heaven  (n.   336,  344);    spiritual  life  is  fed  by  afieaion  for  good  and 
truth  (n.  Ill) ;    angels  are  given  houses  according  to  their  perception  of 
good  and  truth  (n.  190);    angels  afi\liated  according  to  the  nature  of 
their  good  and  truth  (n.  205) ;  peace  springs  from  the  conjundion  of 
good  and  truth  in  each  angel  (n.  286) ;  Divine  peace  is  in  good,  but  not 
in  truth  apart  from  good  (n.  287  note) ;  true  intelligence  and  wisdom  is 
seeing  and  perceiving  what  is  true  and  good  (n.  351,  469);    every  one 
can  acknowledge  truths,  but  only  the  good  can  perceive  them  (n.  153); 
reception  of  the  Loid  means  reception  of  good  and  truth  from  Him  (n. 
80)  •    recognized  in  heaven  that  all  good  and  trutli  are  from  the  Lord 
(n   8)  ;  every  good  and  truth  that  goes  forth  from  the  Lord  and  makes 
heaven  is  in  the  human  form  (n.  460)  ;    every  angel  is  in  his  own  truth 
and  good  (n.  231) ;  good  and  truth  open  man's  gate  to  heaven  (n.  430) ; 


4IO  HEAVEN    AND    HELL, 

spiritual  birth  effeefled  through  a  knowledge  of  good  and  truth  (n.  345); 
all  received  into  heaven  who  have  loved  truth  and  good  (n.  350) ;  what 
a  man  receives  in  heaven  depends  upon  the  degree  of  his  affection  for 
good  and  truth  (n.  349);  delights  of  the  soul  are  affecftions  for  good 
and  truth  (n.  396) ;  delights  that  descend  from  the  conjunction  of  good 
and  truth  (n.  489) ;  their  interest  in  goods  and  truths  show  the  true 
nature  of  spirits  in  the  first  state  after  death  (n.  496) ;  Africans  readily 
receive  goods  and  truths  in  heaven  (n.  326) ;  man  is  man  from  his  abil- 
ity to  understand  what  is  true  and  to  will  what  is  good  (n.  60) ;  truth 
is  changed  into  good  as  soon  as  it  enters  into  the  will  (n.  26) ;  the  will 
relates  to  good,  the  understanding  to  truth  (n.  137) ;  the  understanding 
and  will  of  the  angels  are  continually  being  perfedled  by  means  of 
truths  of  intelligence  and  goods  of  love  (n.  221) ;  what  man  under- 
stands he  calls  truth,  and  what  he  wills  he  calls  good  (n.  231);  good 
and  truth  make  the  will  and  understanding  (n.  463  note) ;  man  is  loved 
by  the  Lord  to  the  extent  that  his  will  is  formed  from  good  and  his  un- 
derstanding from  truth  (n.  350) ;  those  in  the  anus  and  hands  of  the 
Greatest  Man  are  in  the  power  of  truth  from  good  (n.  96) ;  good  of 
faith  is  in  its  essence  truth  from  good  (n.  118) ;  only  those  in  truths 
from  good  can  speak  with  angels  (n.  250) ;  all  spiritual  power  arises 
from  truth  from  good  (n.  538,  539);  good  and  truth  in  relation  to  mar- 
riage (n.  374-382);  no  marriage  love  without  the  love  of  good  and 
truth  (n.  381);  procreation  of  good  and  truth  in  heavenly  marriages 
(n.  382[i5]);  antagonism  toward  goods  and  truths  of  the  church  of 
those  is  self-love  (n.  562);  evil  appears  as  good  and  falsity  as  truth  to 
evil  spirits  (n.  455). 

Trees  correspond  to  knowledges  of  good  and  tnith,  their  fruit  to  affec- 
tions for  good  and  truth  (n.  iii) ;  all  things  that  correspond  to  heaven 
have  relation  to  good  and  truth  (n.  113) ;  iron  signifies  truth  apart  from 
good  (n.  115);  light  corresponds  to  truth  from  good  (n.  179);  in 
heaven  houses  correspond  to  the  good  of  the  angels,  and  the  things  out- 
side to  truths  from  good  (n.  186);  "the  twelve  gates  of  the  New  Jeru- 
salem" signify  the  truths  of  the  church  leading  to  good  (n.  187); 
measurements  of  the  New  Jerusalem  signify  goods  and  truths  of  doc- 
trine (n.  307) ;  in  the  Word  righteousness  is  predicated  of  good  and 
judgment  of  truth  (n.  348  note);  in  heaven  good  of  use  looks  like 
gold,  and  truth  of  use  like  silver  (n.  361)  ;  signification  of  gannents  in 
relation  to  good  and  truth  (n.  365 ) ;  colors  in  heaven  are  manifestations 
of  truth  from  good  (n.  356  note);  truth  is  to  good  as  water  is  to  bread 
(n.  375  note) ;  the  "  elecil;"  mean  those  that  are  in  a  life  of  good  and 
truth  (n.420);  a"  way  "  means  truth  leading  to  good  (n.479  note,  590). 

Divine  good  and  Divine  truth  go  forth  from  the  Lord,  and  man's  reception 
of  them  determines  his  life  (n.  9,  30) ;  interiors  are  opened  by  the  re- 
ception of  Divine  good  and  Divine  truth  (n.  33);  order  exists  by 
means  of  them  (n.  77  note) ;  Divine  truth,  which  was  Himself,  the 
Lord  united  with  Divine  good  which  was  in  Himself  (n.  86  exlracft ) ; 
that  which  goes  forth  from  the  Loid  as  a  sun  is  in  essence  Divine  good 
united  to  Divine  truth  (n.  127,  133);  Divine  good  and  Divine  truth 
not  in  the  Lord  but  from  Him  (n.  139) ;  the  Lord's  "flesh"  signifies  Di- 
vine good.  His  "blood"  Divine  truth  (n.  147) ;  angels  as  receptions  of 
Divine  good  and  Divine  truth  (n.  232) ;  so  far  as  an  angel  is  in  inno- 
cence he  is  in  Divine  good  and  Divine  truth  (n.  280) ;  in  heaven  those 
are  called  wise  that  are  in  good,  that  is,  those  that  apply  Divine  truth  to 
the  life  (n.  348)  ;  Divine  truth  and  Divine  good  flow  chiefly  into  mar- 
riage love  (n.  370) ;  the  hells  are  ruled  by  the  outflow  of  Divine  good 
and  Divine  truth  from  the  heavens  (n.  543). 
Goodness  and  charity  produce  heavenly  beauty  (n.  414) ;  what  true  goodness  is 
(n.  481,  495). 


INDEX    OF   SUBJECTS.  4II 

Government  in  heaven  (cli.  xxiv. ) ;  it  differs  in  tiie  various  societies  and  heavens 
(n.  213,  217) ;  government  in  the  sjiirilual  l<ingdom  is  called  judgment 
(n.  215);  government  in  heaven  is  pre-eminent  in  love  and  wisdom  (n. 
218);  government  of  heaven  is  by  the  Lord  (n.  406);  government  of 
the  hells  (n.  220,  543). 

Governors  in  the  spiritual  kingdom  (n.  215);  in  heaven  they  put  the  good  of 
others  first  (n.  218) ;  governors  in  the  hells  (n.  220). 

Gravitation  and  the  common  centre  in  heaven  (n.  142). 

Greatness  in  heaven  (n.  408). 


Habitation. — Heaven  called  a  habitation  of  peace  (n.  287).  (Sfc  Abode  and 
House. ) 

Hands  signify  power  (n.  97,  231). 

Happiness  in  heaven  (ch.  xlii.,  n.  6,  268);  external  happiness  (n.  34)  ;  how  the 
Lord  holds  men  in  happiness  (n.  45) ;  love  to  the  Lord  wills  the  hajipi- 
ness  of  all  (n.  399)  ;  spirits  that  believed  that  heavenly  happiness  con- 
sists in  idleness  (n.  403);  in  heaven  he  that  is  least  is  happiest  (n. 
408) ;  happiness  permitted  to  those  that  enter  the  other  life  (n.  412). 

Hatred  in  iufemal  marriages  (n.  377) ;  hatred  of  evil  spirits  for  holy  things  (n. 
570). 

Head,  its  correspondence  (n.  97,  251);  head  of  the  Greatest  Man  (n.  65);  in 
heaven  no  one  allowed  to  look  at  the  back  of  the  head  of  another  (n. 

144). 

Hearing. — Organ  of  hearing  affedled  from  within  by  the  speech  of  angels  (n. 
248);  angels  of  inmost  heaven  taught  by  hearing  (n.  271);  use  and 
delight  of  hearing  (n.  402) ;  hearing  in  the  spiritual  world  (n.  462). 

Heart,  its  correspondence  (n.  95,  96)  ;  the  church  where  the  Word  is  is  like  the 
heart  and  lungs  of  a  man  (n.  308) ;  the  spirit  remams  in  the  body  as 
long  as  the  heart  beats  (n.  447);  all  vital  motion  depends  upon  the 
motion  of  the  heart  and  lungs  (n.  446). 

Heat  is  from  love  (n.  14,  447);  corresponds  to  love  (n.  135);  heat  of  heaven 
(ch.  XV.,  n.  117,  133,  134,  226) ;  heat  has  two  origins,  the  sun  of  heaven 
and  the  sun  of  the  world  (n.  567);  heat  of  man's  life  (n.  568) ;  heat 
of  heaven  unendurable  to  those  in  corporeal  love  (n.  481);  effe(ft  of 
heavenly  heat  in  the  hells  (n.  572);  heat  in  the  hells  (n.  134  note); 
heat  from  hell  excites  lusts  in  man  (n.  571);  the  produd^s  of  heat  de- 
pend upon  what  it  shines  upon  (n.  569). 

Heaven.    \  — Heaven  is  a  common  sharing  of  all  with  each  (n.  73)  ;    in  heaven 

Heavens,  f  tliere  is  a  sharing  of  thoughts  and  affedlions  (n.  369);  in  heaven 
the  interiors  are  not  hidden  (n.  131);  the  order  of  interiors  in  heaven 
(n.  499)  ;  speech  and  thought  one  in  heaven  (n.  2);  its  topography  (n. 
(n.  188) ;  their  situations  (n.  207,  209,  583) ;  their  arrangement  (n.  96) ; 
its  form  (ch.  xxiii.,  n.  200,  212);  the  three  heavens  (n.  20-29,  33)' 
interna]  and  external  in  each  (n.  32) ;  separated  by  differences  of  state 
(n.  193);  those  in  the  inmost  heaven  not  clothed  (n.  179);  its  two 
kingdoms  (n.  20);  the  kingdoms  united  by  intermediate  societies  (n. 
27);  societies  in  heaven  (ch.  vi.,  vii.) ;  all  conjoined  by  influx  (n.  37, 
208)  ;  how  arranged  to  maintain  an  e(iuilil)rium  (n.  594);  the  dodlrines 
of  the  different  heavens  (n.  227);  the  extent  of  the  uninhabited  heaven 
(n.  419);  the  four  tjuarters  in  heaven  (ch.  xvi.);  its  immensity  (ch. 
xliii.);  is  a  whole  from  various  parts  arranged  in  most  perfect  form 
(n.  56);  all  things  in  heaven  organized  according  to  Divine  order  (n. 
389);  it  is  perfecfled  by  greater  and  greater  fulness  (n.  71);  it  is  in  in- 
finite variety  (n.  405);  all  heaven  in  the  aggregate  refledls  a  single 
man  (ch.  viii.,  n.  418) ;  is  in  the  form  of  a  man  (n.  62,  94,  99)  ;  the 
Greatest  Man  (n.  6,  86  extradl) ;  man  a  heaven  in  miniature  (n.  30)  ; 


412  HEAVEN   AND    HELL. 

man  created  in  the  form  of  heaven  (n.  454) ;  man  an  image  of  heaven 
in  his  internal  form  (n.  99));  heaven  terminates  in  and  rests  upon  the 
bodily  part  of  man  (n.  100) ;  without  the  human  race  heaven  would  be 
like  a  house  without  a  foundation  (n.  304) ;  man  born  for  heaven  (n. 
82,  324) ;  proof  that  heaven  is  from  the  human  race  (n.  314)  ;  the  seed 
ground  of  heaven  is  in  outmosts  (n.  315);  how  man  may  live  the  life 
of  heaven  (n.  529)  ;  life  that  leads  to  heaven  (ch.  Iv.) ;  how  the  good 
are  prepared  for  heaven  (n.  512,  513)  ;  how  spirits  are  introduced  into 
heaven  (n.  519) ;  ways  to  heaven  (n.  359,  520,  534) ;  daily  entrance  into 
heaven  (n.  593)  ;  conjundlion  of  heaven  with  man  and  the  human 
race  (ch.  xxxiii.,  xxxiv.) ;  its  conjuncftion  with  the  world  (n.  112,  252) ; 
there  is  a  correspondence  of  heaven  with  all  things  of  the  earth  (ch. 
xiii.) ;  correspondence  of  all  things  of  heaven  with  all  things  of  man 
(ch.  xii.) ;  all  correspondence  with  heaven  is  with  the  Lord's  Divine 
Human  (n.  101) ;  from  the  Lord's  Divine  Human  heaven  as  a  whole 
and  in  part  reflecfls  man  (ch.  xi.) ;  the  Divine  Human  flows  into  heaven 
and  makes  heaven  (n.  86  extracfl) ;  man's  communication  with  heaven 
(n.  204) ;  when  men  talk  with  angels  they  also  see  the  things  of 
heaven  (n.  252) ;  heaven  opened  to  interior  sight  (n.  171 ) ;  those  of  the 
Ancient  Churcli  had  communication  with  heaven  by  means  of  corre- 
spondences (n.  87);  heaven  not  received  through  baptism  (n.  329);  no 
one  without  a  conception  of  the  Divine  can  enter  heaven  (n.  2,  82) ; 
the  Lord  the  God  of  heaven  (n.  2,  5) ;  degrees  in  heaven  (n.  34,  38 
note,  39) ;  heaven  flows  into  the  funcftions  and  uses  of  the  bodily 
members  (n.  96) ;  uses  in  heaven  (n.  361) ;  renewed  youth  in  heaven 
(n.  414);  employments  in  heaven  (ch.  xh.) ;  communication  of  all 
things  in  heaven  (n.  268);  dominion  in  heaven  (n.  564);  worship  in 
heaven  (ch.  xxv.) ;  government  in  heaven  (ch.  xxiv.)  ;  those  that  ad- 
minister ecclesiastical  affairs  and  preach  in  heaven  (n.  393);  writing  in 
heaven  (ch.  xxix.) ;  writing  varies  in  the  different  heavens  (n.  261) ;  in- 
flux from  heaven  to  [heaven  (n.  206,  207) ;  light  and  heat  in  heaven 
(ch.  XV.,  n.  567) ;  nothing  in  heaven  to  conespond  to  night  (n.  155) ; 
marriages  and  marriage  love  in  heaven  (ch.  xl.) ;  why  heaven  is  likened 
in  the  Word  to  marriage  (n.  371) ;  heaven  a  marriage  of  good  and 
truth  (n.  374);  advance  of  marriage  love  toward  heaven  (n.  386);  the 
wise  and  simple  in  heaven  (ch.  xxxvii.);  simple  minded  in  heaven  (n. 
18);  rich  and  poor  in  heaven  (ch.  xxxix.) ;  the  poor  instrudled  in 
heaven  (n.  364);  the  heathen  in  heaven  (ch.  xxxvi. );  Chinese,  Jews, 
and  Africans  in  heaven  (n.  326);  conjun6lion  of  heaven  with  those 
outside  the  church  (n.  308);  "a  new  heaven  and  a  new  earth" 
means  a  new  church  (n.  307)  ;  the  church  the  Lord's  heaven  on  earth 
(n.  57) ;  the  sun  in  heaven  (ch.  xiv.) ;  all  things  seen  in  heaven 
originate  from  the  Lord  as  a  sun  (n.  117);  in  heaven  all  things  come 
from  the  Lord  (n.  173) ;  the  distances  of  the  various  heavens  from  the 
Lord  as  a  sun  (n.  120) ;  all  in  heaven  turned  continually  to  the  Lord  as 
a  sun  or  as  a  moon  (n.  123) ;  all  things  determined  in  heaven  accord- 
ing to  the  Lord's  presence  (n.  199) ;  the  Lord  often  appears  in  heaven 
as  an  angel,  but  not  in  person  (n.  121);  heaven  is  heaven  from  the 
Lord's  Divine  (n.  304);  the  state  of  heaven  before  the  Lord's  coming 
(n.  86  extradl) ;  life  of  heaven  implanted  in  all  by  the  Lord  (n.  522); 
the  life  that  leads  to  heaven  a  life  in  the  world  (n.  358,  360,  535) ;  all 
are  received  into  heaven  who  have  loved  truth  and  good  (n.  350) ; 
heaven  consists  of  all  from  the  beginning  of  this  earth  that  have  lived 
a  good  life  (n.  415,  416);  he  who  has  heaven  in  himself  has  it  in  all 
things  least  and  greatest  (n.  58);  heaven  is  within  one  (n.  33,  319); 
is  within  the  angels  (n.  53);  heaven  in  each  one  differs  (n.  319); 
space  in  heaven  (ch.  xxii.);  time  in  heaven  (ch.  xviii.) ;  no  time  or 
space  in  heaven,  but  a  progression  of  all  things  (n.  163) ;    extension  in 


INDEX    OF   SUBJECTS.  413 

heaven  is  not  determinate  (n.  85) ;  the  three  dimensions  in  heaven  (n, 
197)  ;  representatives  and  appearances  in  heaven  (ch.  xix.)  ;  appear- 
ances in  heaven  illustrated  (n.  176) ;  in  heaven  people  often  appear  to 
be  where  their  look  is  fixed  (n.  121)  ;  nature  of  objedts  in  heaven  (n. 
171,  172] ;  things  that  appear  to  the  angels  have  real  existence  (n.  175) ; 
many  oDJedls  in  heaven  described  (n.  189) ;  houses,  gardens,  cities, 
palaces,  etc.,  in  heaven  (n.  1S4,  185);  appearance  of  external  things  in 
heaven  changes  with  the  changes  of  the  angels'  interiors  (n.  156);  ap- 
pearances in  heaven  the  same  as  in  the  world  (n.  464) ;  delights  of  the 
landscape,  etc.,  in  heaven  (n.  489)  ;  joy  and  happiness  in  heaven  (ch. 
xlii.)  ;  delights  of  heaven  (n.  397,  399) ;  variety  of  uses  and  delights 
the  basis  of  heaven  (n.  405) ;  two  distindl  loves  in  heaven,  love  to  the 
Lord  and  love  toward  the  neighbor  (n.  15) ;  love  to  the  Lord  the  uni- 
versal ruling  love  in  heaven  (n.  486)  ;  love  the  foundation  of  heaven 
(n.  386)  ;  all  are  conjoined  by  love  in  heaven  (11.  14)  ;  love  of  rule 
not  possible  in  heaven  (n.  407) ;  the  Word  in  heaven  (n.  259)  ;  man 
would  have  been  separated  from  heaven  if  it  had  not  been  for  the  Word 
(n.  309) ;  heaven  is  stored  up  in  man's  innocence  (n.  276)  ;  all  in 
heaven  are  in  innocence  (n.  280) ;  inmost  in  all  the  good  of  heaven  is 
innocence  (n.  282) ;  peace  and  innocence  the  two  inmost  things  of 
heaven  (n.  285)  ;  heaven  called  a  habitation  of  peace  (n.  287)  ;  heaven 
is  for  all  who  have  lived  a  life  of  love  and  peace  (n.  357)  ;  life  in 
heaven  (n.  506) ;  so  far  as  one  is  in  the  form  of  heaven  lie  is  in 
heaven  (n.  203)  ;  man  has  heaven  within  him  to  the  extent  that  he 
wills  and  does  truths  (n.  425) ;  those  in  heaven  are  in  the  Lord  and 
the  Lord  in  them  (n.  11)  ;  heaven  is  where  the  Lord  is  acknowledged 
and  loved  (n.  56) ;  all  in  heaven  acfl  as  one  from  the  Lord  (n.  64) ;  in 
heaven  the  Lord  is  the  All-in-all  because  he  is  the  ruling  love  (n.  58)  ; 
truths  that  are  in  the  light  of  heaven  (n.  356  extracfl)  ;  little  children 
in  heaven  (ch.  xxxvii.,  n.  4) ;  mere  admission  into  heaven  does  not 
give  heavenly  joy  (n.  525) ;  no  one  enters  heaven  by  mercy  apart  from 
means  (ch.  liv.,  n.  54) ;  self-love  separates  from  heaven  (n.  557) ;  those 
that  do  not  perform  uses  for  the  general  good  are  cast  out  of  heaven 
(n.  64) ;  spirits  that  have  confirmed  themselves  in  a  belief  in  their  own 
power  not  admitted  to  heaven  (n.  10) ;  experience  in  heaven  of  those 
that  do  not  belong  there  (n.  40,  54) ;  suffering  of  evil  spirits  in  heaven 
^n.  400,  481);  the  sensual  man  cannot  get  a  true  idea  of  heaven  (n. 
(n.  85,  86)  ;  man's  intention  in  regard  to  life  after  death  due  to  influx 
from  heaven  (n.  607) ;  good  spirits  grieved  at  the  ignorance  in  the 
church  in  regard  to  things  of  heaven  (n.  77);  man's  erroneous  ideas 
about  his  relations  with  heaven  (n.  302) ;  erroneous  ideas  in  regard  to 
the  extent  of  heaven  (n.  420). 
Erroneous  beliefs  in  the  world  in  regard  to  heaven  and  hell  (n.  311-313); 
man  conjoined  both  to  heaven  and  to  hell  (n.  599) ;  man's  ruling  love 
is  heaven  or  hell  (n.  477) ;  world  of  s])irits  the  intermediate  state  be- 
tween heaven  and  hell  (n.  421) ;  equilibrium  between  heaven  and  hell 
(ch.  Ixii.,  n.  536);  difference  between  the  ec)uilibrium  of  heaven  and 
that  of  hell  (n.  591)  ;  gates  of  heaven  and  hell  (n.  428)  ;  preparation 
for  heaven  and  hell  (n.  430) ;  heaven  and  hell  are  sejiarated  by  a  differ- 
ence in  state  (n.  193,  400) ;  heaven  and  hell  are  from  the  human  race 
(ch.  XXXV.).  {See-  Affection,  Angel,  Charity,  Divine,  Good,  Man,  Mar- 
riage, Society,  State,  Wisdom.) 

Hebrew. — In  some  respedls  it  coincides  with  the  language  of  heaven  (n.  236); 
vowels  in  Hebrew  (n.  241);  ancient  Hebrew  (n.  260). 

Height  means  a  distindlion  between  good  and  truth  according  to  degrees  (n. 

197)- 
Hell.    ] — Their  appearance,  situation  and  numlier  (ch.  Ixi.,  n.  586,  583,  584, 
Hells.  J     588);    societies  in  hell  (n.  294,  542,  588);    in  general  there  are  three 


414  HEAVEN   AND    HELL. 

hells  (n.  542) ;  they  are  at  different  distances  according  to  their  oppos- 
ition to  good  (n.  120);  their  position  in  detail  known  to  the  Lord  alone 
(n.  587) ;  ordered  according  to  the  varieties  of  evil  (n.  588)  ;  "Satan," 
"  Lucifer,"  etc.,  mean  the  different  hells  (n.  544) ;  communication  be- 
tween them  (n.  588) ;  two  kingdoms  in  hell  ( n.  596) ;  quarters,  divisions, 
and  limits  of  hell  (n.  151,  587) ;  hell  in  infinite  variety  (n.  405) ;  how  it  is 
arranged  to  maintain  an  equilibrium  (n.  594) ;  the  hell  that  is  behind 
called  the  "Devil,"  the  hell  that  is  in  front  called  "Satan"  (n.  311); 
hells  of  the  genii  entirely  closed  up  (n.  579) ;  the  hells  opposed  to  the 
celestial  kingdom  are  not  allowed  to  flow  towards  the  spiritual  kingdom 
(n.  596);  how  they  are  prevented  from  overcoming  heaven  (n.  594, 
595);  how  they  are  ruled  by  the  Lord  (ch.  Ivi.,  n.  543);  are  restrained 
by  certain  angels  (n.  391);  are  restrained  by  means  of  torment  (n.  581); 
the  government  one  of  love  of  self  and  the  world  (n.  220,  554) ;  love 
of  self  the  universal  ruling  love  in  hell  (n.  486) ;  dominion  from  love 
of  self  leads  to  hell  (n.  564) ;  daily  entrance  into  hell  (n.  593);  way 
to  hell  described  (n.  534);  its  gates  (n.  583,  585);  how  evil  spirits 
turn  from  the  Lord  and  cast  themselves  into  hell  (n.  548,  510) ;  why 
evil  spirits  fall  into  hell  head  down  (n.  558[^]) ;  no  one  cast  into  hell 
by  the  Lord  (ch.  Ivii.) ;  how  some  are  cast  into  hell  (n.  491) ;  those 
that  profess  faith  alone  are  cast  into  hell  (n.  482) ;  spirits  of  obsession 
cast  into  hell  (n.  257);  those  that  profane  truths  are  cast  into  the 
lowest  hell  (n.  456);  the  merely  natural  man  is  in  hell  (n.  531);  the 
rich  of  the  world  who  have  denied  the  Divine  are  in  hell  (n.  362) ; 
hell  of  those  that  have  been  governed  by  deceit  (n.  578)  ;  changes  of 
state  in  hell  (n.  161) ;  first  state  of  those  entering  hell  (n.  462[*]) ; 
all  in  the  hells  turned  to  their  own  loves  (n.  552) ;  those  in  hell  look 
backward  away  from  the  Lord  (n.  123, 151) ;  all  in  the  hells  are  in  evils 
and  falsities  therefrom  (ch.  Iviii.) ;  those  in  the  hells  appear  to  others  as 
monsters  (n.  80,  131);  to  those  in  the  hells  the  sun  of  heaven  is  thick 
darkness  (n.  122  note) ;  those  in  the  hells  appear  clothed  in  repulsive 
garments  (n.  182) ;  senses  of  those  in  the  hells  are  very  imperfedl  (n. 
462) ;  some  in  the  hells  know  that  what  they  believe  is  false  but  can- 
not resist  the  dehghts  of  their  love  (n.  455);  those  in  hell  cannot  be 
saved  (n.  595);  speech  in  hell  (n.  245,  553);  lust  in  hell  (n.  571); 
forms,  voice,  etc.,  of  evil  spirits  (n.  553) ;  torments  in  hell  (n.  573, 
574) ;  gnashing  of  teeth  in  hell  (n.  575):  nature  of  the  light  (n.  584); 
what  hell  fire  is  (ch.  lix.,  571,  572);  heat  in  the  hells  (n.  134  note); 
its  value  and  evil  (n.  577) ;  power  in  hell  (n.  233) ;  no  power  in  hell 
(n.  539) ;  life  in  hell  called  spiritual  death  (n.  80) ;  exhalations  of 
falsity  and  lusts  from  the  hells  (n.  538,  574) ;  evil  continually  ascends 
out  of  hell  (n.  591) ;  hell  in  man  (n.  425,  547) ;  evil  men's  communi- 
cation with  hell  (n.  204) ;  we  are  saved  by  the  Lord  from  the  hell  of 
our  own  evils  (n.  342) ;  there  would  be  no  hell  if  men  could  be  saved 
by  mercy  apart  from  means  (n.  524) ;  advance  of  adultery  toward  hell 
(n.  386) ;  all  things  contrary  to  Divine  order  correspond  to  hell  (n. 
113) ;  vastation  accomplished  by  means  of  the  hells  (n.  513  note) ;  their 
antagonism  toward  innocence  (n.  283).     {See  Heaven.) 

Heresy. — The  sense  of  the  letter  may  beget  heresies  (n.  311,  455). 

Heredity. — Evil  heredity  (n.  509). 

Hills  signify  spiritual  love  (n.  188). 

Higher  and  lower  designate  interior  and  exterior  (n.  22). 

Holiness,  true  and  counterfeit  (n.  224). 

Holy. — Divine  truth  called  the  Holy  (n.  140). 

Holy  Supper  (n.  iii). 

Honesty. — Motives  of  honesty  (n.  358);  love  of  honesty  (r.  468);  what  true 
honesty  is  (n.  481) ;  how  it  is  made  spiritual  (n.  512). 

Honor. — How  angels  think  about  dignity  and  honor  (n.  389). 


INDEX    OF    SUBJECTS.  415 

Houses  in  heaven  (n.  184,  489) ;  signification  of  houses  of  wood  and  stone  (n. 
186  note);  houses  of  angels  (n.  iSo,  i86) ;  house  of  God  (n.  223);  in 
each  house  in  heaven  tliere  is  a  government  of  servant  and  master  (n. 
219);  the  house  of  the  wedding  feast  means  heaven  and  the  church 
(n.  180). 

Human. — Why  the  Lord's  Human  is  Divine  (n.  86  extracfl) ;  the  Lord  glorified 
His  human  and  made  it  Divine  (n.  316);  the  Lord's  Divine  Human 
(n.  86  extract);  the  Divine  Human  exists  only  in  the  Lord  (n.  79); 
heaven  as  a  whole  and  in  part  reflects  man  from  the  Lord's  Divine 
Human  (ch.  xi.) ;  all  correspondence  with  heaven  is  with  the  Lord's 
Divine  Iluman  (n.  101);  in  the  Word  the  Lord's  "flesh"  signifies  His 
Divine  Human  (n.  147  note);  the  temple  represents  the  Lord's  Divine 
Human  (n.  187);  the  form  of  heaven  is  from  the  Lord's  Divine  Hu- 
man (n.  212) ;  the  essential  of  all  doctrines  is  acknowledgment  of  the 
Lord's  Divine  Human  (n.  227);  direcft  influx  is  from  the  Divine  Hu- 
man (n.  297);  correspondence  of  the  Lord's  Divine  Human  (n.  534). 

Hunger.  }  — All  angels  hunger  for  wisdom  (n.  274);   means  those  desirous  of 

Hungry.  )     knowledge  of  good  and  truth  (n.  420). 

Husband. — Why  the  Lord  is  called  the  husband  (n.  80,  371);  husband  and  wife 
after  death  (n.  368,  494) ;  true  marriage  love  not  possible  between  one 
husband  and  several  wives  (n.  379). 

Hypocrites  in  heaven  (n.  48,  68) ;  what  they  are  (n.  458) ;  their  speech  (n.  245) ; 
their  external  memory  (n.  466);  cast  into  hell  (n.  491);  the  merely 
natural  man  a  hypocrite  (n.  531);  hypocrites  in  the  other  life  (n.  551), 
are  the  worst  of  all  evil  spirits  (n.  578). 


Idea. — Angelic  idea  converted  into  natural  ideas  for  man's  reception  (n.  168) 
ideas  about  angels  and  heaven  (n.  183)  ;  ideas  of  thought  are  the  var- 
ious forms  into  which  the  general  affections  are  distributed  (n.  236) ; 
ideas  of  angels  are  modifications  of  the  light  of  heaven  (n.  239) ; 
ideas  of  thought  presented  to  view  (n.  240) ;  ideas  of  the  internal  man 
are  spiritual  (n.  243  note);  words  give  expression  to  ideas  of  thought 
from  the  afledlions  (n.  269);  ideas  of  little  children  in  heaven  (n.  336, 
338). 

Idolaters  in  the  other  life  (n.  324);  how  taught  in  the  other  life  (n.  326); 
idolaters  in  the  Ancient  Church  (n.  327). 

Ignorance  of  Aiose  on  earth  in  regard  to  heaven  (n.  395);  why  man  is  born 
into  ignorance  (n.  108). 

Image. — Man  created  in  the  image  of  i)oth  worlds  (n.  202).     [See  Form.) 

Immortality. — Man  lives  to  eternity  by  virtue  of  his  highest  or  inmost  (n.  39) ; 
stale  after  death  of  tiiose  that  have  not  believed  in  immortality  (n. 
452). 

Incarnation,  reason  for  it  (n.  loi). 

Infinite. — The  Infinite  Being  could  flow  into  heaven  only  by  means  of  the  Di- 
vine Human  (n.  86  extracfl) ;  every  thing  good  is  from  the  Infinite  (n. 
469). 

Infinity. — The  lieavens  compared  with  the  infinity  of  the  Creator  (n.  417). 

Influx  defined  (n.  i68) ;  order  of  influx  (n.  455  note)  ;  is  into  good  and  through 
good  into  truth,  not  the  reverse  (n.  26  note) ;  is  from  higher  into  lower, 
not  the  reverse  (n.  209);  is  from  the  spiritual  into  the  natural,  not  the 
reverse  (n.  135) ;  is  from  the  internal  to  the  external,  not  the  reverse  (n. 
356  extradl) ;  is  of  two  kinds,  direct  and  mediate  (n.  37,  208,  297, 
603  extract);  there  is  a  Divine  influx  into  the  world  apart  from  man 
(n.  M2);  influx  into  the  vegetable  kingdom  (n.  567.  603  note);  Divine 
influx  terminates  in  man's  outmosls  (n.  304);  Divine  influx  is  turned 
into  representatives  in  heaven  (n.  175  note);   influx  in  the  hea\ens  (n. 


41 6  HEAVEN    AND    HELL, 

31,  37);  from  heaven  to  heaven  (n.  206,  207);  influx  of  children  in 
heaven  (n.  336) ;  children  receive  influx  from  the  inmo.-.t  heaven  (n. 
277);  angels  of  the  inmost  heaven  clearly  perceive  influx  (n.  8); 
celestial  angels  know  the  truth  by  influx  (n.  26);  belief  in  reincarna- 
tion due  to  influx  (n.  256) ;  no  one  in  heaven  allowed  to  look  at  the 
back  of  the  head  of  another  because  it  would  disturb  influx  (n.  144); 
the  human  rational  exists  by  influx  of  light  from  heaven  (n.  309); 
where  influx  into  man  occurs  (n.  251);  man  can  do  nothing  without 
influx  from  heaven  (n.  228) ;  why  man  is  no  longer  ruled  by  influx  (n. 
247,  296) ;  influx  varies  in  accordance  with  its  reception  (n.  569);  it 
is  made  possible  by  vastation  (n.  513  note);  those  who  have  extin- 
guished it  (n.  82) ;  it  cannot  enter  if  the  higher  regions  of  the  mind 
are  closed  (n.  532) ;  man's  intuition  in  regard  to  the  life  after  death  is 
from  influx  (n.  602) ;  the  true  idea  of  God  as  in  human  form  is  from 
influx  (n.  82,  86  extracfl)  ;  the  Lord  draws  all  to  Himself  by  means  of 
influx  (n.  548);  delight  of  the  senses  is  from  influx  (n.  402);  mar- 
riage love  is  the  very  plane  of  Divine  influx  (n.  370) ;  influx  from  the 
brain  to  the  face,  how  changed  in  process  of  time  (n.  457  note).  {^See 
extra^s  from  A.C.  in  n.  603.)     {See  InterioFS.) 

Inheritance  of  evil  (n.  558H). 

Inmost. — The  uses  of  man's  inmost  (n.  39) ;  man  has  an  inmost  into  which  the 
Divine  flows,  beasts  have  not  (n.  435);  heavenly  joy  starts  from  in- 
mosts  (n.  409,  413);  true  peace  flows  from  inmosts  into  the  lower  fac- 
ulties (n.  290)  ;  innocence  is  the  inmost  in  all  the  good  of  heaven  (n. 
282 ) ;  the  Lord  flows  into  and  governs  man's  inmosts  and  outmosts  (n. 
297) ;  ideas  of  children  in  heaven  flow  chiefly  from  inmosts  (n.  336). 

l/inocence  corresponds  to  nakedness  (n.  179,  280) ;  children  signify  innocence 
(n.  341J ;  true  nature  of  innocence  is  unknown  to  most  (n.  276) ;  it  is 
willingness  to  be  led  by  the  Lord  (n.  281) ;  it  is  a  receptacle  for  good 
and  truth  (n.  329) ;  it  is  a  receptacle  for  all  things  of  heaven  (n.  341); 
the  Divine  good  that  goes  forth  from  the  Lord  is  innocence  itself  (n. 
282) ;  genuine  innocence  is  the  innocence  of  wisdom  (n.  278,  279) ; 
the  delight  of  innocence  (n.  282);  the  good  of  innocence  (n.  283); 
all  in  heaven  are  in  innocence  (n.  280) ;  the  third  heaven  is  the  heaven 
of  innocence  (n.  332);  innocence  in  marriage  love  in  heaven  (n. 
382[a]);  state  of  innocence  of  the  angels  (ch.  xxxi.) ;  innocence  of  the 
heathen  (n.  324) ;  innocence  and  peace  the  two  inmost  things  of 
heaven  (n.  285) ;  peace  diff'ers  in  agreement  with  the  state  of  innocence 
(n.  288). 

Insanity. — Those  in  the  hells  clothed  according  to  their  insanity  (n.  182);  insan- 
ity of  the  evil  (n.  290) ;  insanity  of  the  wicked  in  the  other  life  (n. 
508). 

Instincts  of  animals  are  from  the  spiritual  world  (n.  108). 

Instruction  of  those  entering  the  other  life  (ch.  liii.). 

Instrument. — The  body  merely  the  instrument  of  the  spirit  (n.  432,  435). 

Intellectual  and  voluntary  (n.  32) ;  the  spiritual  kingdom  is  the  intellecflual  part 
of  heaven  (n.  95). 

Intelligence  defined  (n.  148) ;  in  what  it  consists  (n.  356  extracfl) ;  it  is  a  matter 
of  dodlrine  (n.  271) ;  is  from  Divine  truth  (n.  80) ;  what  heavenly  or 
interior  intelligence  is  (n.  347,  348) ;  intelligence  in  the  dodlrines  of 
heaven  (n.  227) ;  intelligence  of  little  children  in  heaven  (n.  334) ; 
chief  thing  in  the  intelligence  of  angels  (n.  59) ;  intelhgence  of  an- 
gels perfedled  by  means  of  knowledges  of  truth  and  good  (n.  469) ; 
1  angelic  intelligence  of  those  in  love  to  the  Lord  (n.  467);  garments  of 
angels  correspond  to  and  vaiy  with  their  intelligence  (n.  178) ;  cor- 
respondence of  things  in  heaven  to  intelligence  (n.  186);  cerebellum 
corresponds  to  intelligence  (n.  251) ;  intelligence  of  those  that  ad- 
minister the  civil  affairs  of  heaven  (n.  393) ;    those  the  angels  call 


INDEX    OF   SUKJECTS.  417 

intelligent  (n.  86) ;  why  man  is  not  bom  into  intelligence  (n.  356 
extract);  man  is  born  to  be  intelligent  (n.  368);  false  beliefs  in  the 
world  about  the  intelligent  (n.  346) ;  sensual  men  remain  outside  of 
intelligence  (n.  38);  temporary  intelligence  of  evil  spirits  (n.  153). 
Wisdom  and  intelligence  make  man  (n.  80);  were  acquired  among  ancient 
people  through  a  knowledge  of  correspondence  (n.  87);  heaven  in  re- 
lation to  man's  intelligence  and  wisdom  (n.  203,  204);  true  and  false 
intelligence  and  wisdom  (n.  351-353)  ;  man's  capacity  to  receive  in- 
telligence and  wisdom  (n.  454) ;  a  garden  corresponds  to  intelligence 
and  wisdom  of  heaven  (n.  iii);  garden,  jiark,  fniit  trees  and  flowers 
correspond  to  intelligence  and  wisdom  (n.  176) ;  colors  signify  various 
things  pertaining  to  intelligence  and  wisdom  (n.  179  note);  angels 
have  intelligence  and  wisdom  in  projiortion  as  their  affeiitions  are  in- 
terior and  perfect  (n.  49) ;  and  in  proportion  to  the  extension  of  their 
thought  throughout  heaven  (n.  79) ;  light  of  angels  varies  as  they  are 
in  intelligence  and  wisdom  from  the  Lord  (n.  128) ;  change  of  state  of 
angels  is  a  change  in  respe(fl  to  love  and  faith,  and  wisdom  and  intelli- 
gence therefrom  (n.  154);  intelligence  and  wisdom  are  what  constitute 
an  angel  (n.  340);  wisdom  and  intelligence  of  angels  immeasurably 
superior  to  that  of  man  (n.  576). 

Intention  of  man  described  (n.  532). 

Intercourse  in  the  other  life  (n.  479). 

Interiors. — 'fhe  face  corresponds  to  interiors  (n.  251) ;  all  things  in  heaven  cor- 
respond to  the  interiors  of  the  angels  (n.  173,  186) ;  things  visible  in 
heaven  that  do  not  correspond  to  interiors  are  not  real  appearances  (n. 
(n.  175);  in  heaven  spaces  correspond  to  interiors  (n.  217) ;  in  heaven 
distances  and  spaces  depend  upon  interiors  (n.  193,  195,  196);  the 
states  of  the  interiors  are  what  make  heaven  (n.  2,T),  35);  delight  in 
heaven  afifedls  the  interiors  (n.  395);  in  heaven  the  interiors  of  the 
really  wise  appear  brilliant  and  shining  (n.  356);  interiors  not  hidden 
in  heaven  (n.  131);  interiors  of  those  listening  to  preaching  in  heaven 
(n.  224) ;  in  the  other  life  the  interiors  determine  the  face  (n.  123);  the 
interiors  of  the  most  ancient  peojjle  were  turned  heavenward  (n.  306); 
man  has  turned  his  interiors  away  from  heaven  (n.  305) ;  the  interiors 
of  men  who  talk  with  angels  (n.  250,  252);  conjuncflion  of  heaven 
with  man  is  with  his  interiors  (n.  300);  the  interiors  of  those  without 
true  faith  are  obscured  by  the  light  of  heaven  (n.  482);  the  interiors  of 
those  who  have  no  conception  c»f  the  Divine  are  closed,  therefore  they 
cannot  enter  heaven  (n.  82) ;  the  interiors  of  man  are  closed  when  he 
separates  himself  from  heaven  (n.  252) ;  man  must  be  in  heaven  in  re- 
spedl  to  his  interiors  to  learn  spiritual  good  and  truth :  how  the  Lord 
opens  man's  interiors  (n.  512) ;  man  is  wholly  such  as  are  his  interiors 
(n.  50') »  interiors  and  exteriors  of  man's  s]iirit  (n.  492);  wisdom  of 
men  whose  interiors  are  opened  (n.  267) ;  man's  interiors  are  elevated 
by  truths  from  the  Word  (n.  253) ;  man's  interiors  which  constitute 
his  mind  are  formed  from  use  and  for  use  (n.  112  note) ;  man  has  three 
degrees  of  interiors  (n.  2>3);  the  order  of  man's  interiors  (n.  30) ;  love 
to  the  Lord  opens  the  interiors  of  the  mind  to  the  third  degree  (n.  271) ; 
delights  of  the  soul  affecfl  the  interiors  (n.  396) ;  every  man  a  spirit  in 
respecft  to  his  interiors  (ch.  xlv.,  n.  436) ;  interiors  of  men  who  have 
denied  the  Divine  (n.  353,  354) ;  man  is  wholly  such  as  are  his  inter- 
iors (n.  501);  interiors  of  the  learned  closed  (n.  313);  love  of  self 
closes  the  interiors  (n.  272) ;  degrees  in  interiors  and  exteriors  (n. 
38) ;  interiors  and  exteriors  are  signified  higher  and  lower  (n.  22) ;  in- 
teriors not  complete  till  they  exist  in  works  which  are  exteriors  (n.  475) ; 
interiors  are  formed  by  looking  to  the  Divine  and  to  heaven  (n.  351); 
interiors  of  the  mind  are  formed  for  the  reception  of  Divine  truth  (n. 
347) ;    the  perception  of  the  Lord's  presence  is   in   the   interiors   (n. 


4l8  ■  HEAVEN    AND    HELL. 

147)  ;  interiors  cannot  be  concealed  in  heaven  (n.  48) ;  are  concealed 
during  the  first  state  after  death  (n.  497,  498) ;  changes  in  the  state  of 
the  interiors  (n.  156);  the  correspondence  between  man's  interiors  and 
exteriors  determines  the  length  of  his  stay  in  the  world  of  spirits  (n. 
426) ;  the  state  of  the  interiors  show  the  spirit  as  he  was  in  the 
world  (n.  505);  man's  second  state  after  death  called  the  state  of  the 
interiors  (n.  499) ;  wisdom  increases  toward  interiors  (n.  270) ;  per- 
fecflion  increases  toward  interiors  (n.  34);  their  nature  may  be  known 
by  the  nature  of  man's  love  (n.  532) ;  works  have  their  being,  out- 
go, and  quality  from  the  interiors  (n.  358  note) ;  the  interiors  see 
differently  with  the  right  and  left  eye  (n.  118) ;  interiors  are  not  com- 
plete till  they  exist  in  works  which  are  exteriors  (n.  475) ;  they  exhibit 
1  themselves  in  effecfl  in  the  body   (n.  521);    interiors  of  children  (n. 

282) ;  influx  into  the  interiors  of  children  (n.  277);  how  the  interiors 
of  little  children  in  heaven  are  opened  (n.  334) ;  children  in  the  other 
life  adl  in  accordance  with  their  interiors  (n.  331) ;  interiors  of  angels 
arranged  in  the  form  of  Divine  order  (n.  266)  ;  an  angel's  ruling  love  is 
always  before  his  interiors  (n.  193);  his  interiors  determine  an  angel's 
heaven  (n.  ^2)  >  ^^^  ^o""  ^^  ^"  angel's  body  is  the  external  of  his  in- 
teriors (n.  340);  the  interiors  not  immediately  opened  on  entrance 
into  the  world  of  spirits  (n.  457) ;  are  opened  when  an  angel  reaches 
his  society  (n.  519) ;  angels  receive  wisdom  because  th^ir  interiors  are 
opened  (n.  267) ;  after  death  the  interiors  are  formed  and  opened  in 
accordance  with  the  love  and  the  life  (n.  459) ;  the  appearance  of  the 
interiors  of  the  good  and  the  evil  in  the  spiritual  world  (n.  481) ;  in- 
teriors of  hypocrites  (n.  458) ;  of  those  in  false  marriage  love  (n.  380) ; 
of  those  in  self-love  (n.  560);  of  those  in  the  hells  (n.  151) ;  in  the 
hells  the  interiors  and  the  exteriors  are  as  one  (n.  553) ;  interiors  of 
evil  spirits  tortured  by  heavenly  delight  (n.  400). 

Internal. — Man's  internal  is  formed  by  creation  after  the  image  of  heaven  (n. 
57  note) ;  in  the  internal  there  are  thousands  of  things  that  appear  in 
the  external  as  one  general  thing  (n.  34  note) ;  man's  internal  corre- 
sponds to  the  voluntary  and  his  external  to  the  intelledlual  (n.  32) ;  man 
is  internal  or  spiritual,  or  external  or  natural  (n.  92)  ;  man's  internal  is 
now  closed  from  birth  (n.  202) ;  influx  is  through  the  internal  man  (n. 
603  extracfl) ;  the  internal  and  external  of  Divine  worship  (n.  221); 
the  diabolical  form  of  spirits  whose  internal  is  not  open  to  heaven  (n. 
314);  spiritual  influx  is  fiom  internal  to  external  (n.  356  extradl);  it  is 
man's  internal  that  accomplishes,  not  his  external  (n.  358);  good  spirits 
in  first  state  after  death  are  more  interested  in  internals  than  in  externals 
(n.  496);  vastation  is  simply  being  let  into  one's^internals  (n.  551). 

Isaac. — Correspondence  (n.  526). 

Israel  signifies  the  spiritual  (n.  370) ;  "the  stone  of  Israel "  signifies  the  Lord  in 
respecft  to  His  Divine  Human  (n.  534). 

Israelites,  their  marriages  explained  (n.  378,  379  note). 


Jehovah  was  the  soul  of  the  Lord  (n.  86  extracfl) ;  Jehovah  spoke  through  spirits 

(n.  254) ;  He  was  the  God  of  the  Most  Ancient  and  Ancient  Churches 

(n.  327). 
Jerusalem  means  the  Lord's  church  in  heaven  (n.  73) ;    means  the  church  that 

is  in  truth  (n.  180). 
Jerusalem  {The  New),  what  it  and  its  parts  signify  (n.  187,  307);    signifies  a 

new  church  (n.  197). 
Jesus  Christ. — The  Lord  called  Jesus  from  the  celestial  Divine,  Christ  from  the 

spiritual  Divine  (n.  24). 
Jews  in  the  other  life  (n.  326). 


INDEX   OF   SUBJECTS.  4X9 

Jewish  nation  is  meant  by  the  rich  man  cast  into  hell  (n.  365). 

Journey  signifies  to  live  and  to  progress  in  Hfe  (n.  ig2[a\,  590);  journeys  in 
heaven  (n.  195). 

Joy  in  heaven  (ch.  xlii.) ;  what  heavenly  joy  is  (n.  525);  the  source  of  joy  in 
heaven  (n.  281);  heavenly  joy  described  from  experience  (n.  413); 
permitted  to  certain  spirits  (n.  410) ;  heaven  and  heavenly  joy  the  same 
thing  (n.  397) ;  in  the  celestial  kingdom  the  inmost  joy  is  to  live  rightly 
from  the  Lord  (n.  214);  peace  means  joy  and  delight  (n.  287,  288). 

Judgment. — Ciovernmenl  in  the  spiritual  kingdom  is  called  judgment  (n.  215); 
in  the  celestial  kingdom  truths  of  judgment  do  not  come  into  question 
(n.  214);  signifies  spiritual  good  in  the  Word  (n.  216);  civil  truths  re- 
late to  matters  of  judgment  (n.  468);  judgment  after  death  is  according 
to  works  (n.  470,  471);  erroneous  views  about  the  last  judgment  (n.  i, 
603  extract).     {See  Righteousness.) 

Justice. — Love  of  justice  (n.  468) ;  what  true  justice  is  (n.  48i)|;  how  it  is  made 
spiritual  (n.  512). 


Keys  given  to  Peter  signify  power  (n.  232  note). 

Kidneys,  their  correspondence  (n.  97) ;  the  kidneys  in  the  Greatest  Man  (n.'96). 

Kingdom. — The  three  kingdoms  on  earth  (n.  104) ;  influx  into  the  vegetable 
kingdom  (n.  603  extradl) ;  equilibrium  in  the  natural  kingdom  (n. 
589);  man's  loves  arranged  to  form  a  kingdom  (n.  477);  all  in 
heaven  look  upon  the  Lord's  kingdom  as  the  general,  the  good  of 
which  is  to  be  sought  (n.  64) ;  the  Lord's  kingdom  a  kingdom  of 
ends  or  uses  (n.  112,  219,  387);  the  celestial  kingdom  called  the  Lord's 
priestly  kingdom,  the  spiritual  his  royal  kingdom  (n.  24,  226);  the 
government  of  the  Lord's  kingdom  (n.  406);  the  heavenly  kingdom 
the  end  for  which  the  universe  was  created  (n.  417  extrad) ;  kingdoms 
in  heaven  (ch.  iv.) ;  correspondences  of  the  heavenly  kingdoms  in  man 
(n.  95);  quarters  differ  in  the  different  kingdoms  of  heaven  (n.  146); 
topography  of  the  kingdom  of  heaven  (n.  188);  ways  to  the  different 
kingdoms  (n.  520) ;  variations  in  light  in  the  different  kingdoms  (n. 
128) ;  difference  in  speech  (n.  241) ;  how  the  Lord  appears  as  a  sun  in 
the  different  kingdoms  (n.  118,  159);  government  in  the  .spiritual  king- 
dom (n.  215,  217);  all  preachers  in  heaven  are  from  llie  spiritual  king- 
dom (n.  225);  form  of  government  in  the  celestial  kingdom  (n.  214); 
dunng  resuscitation  there  is  a  communication  between  the  pulse  and 
the  celestial  kingdom  (n.  449) 

Kinship  {see  Relationship). 

Knowledges  as  riches;  signify  garments  (n.  365) ;  trees  corre.spond  to  knowledges 
of  good  and  truth  (n.  iii);  all  knowledge  of  correspondence  must 
come  from  heaven  (n.  no)  ;  they  do  not  bring  any  one  into  heaven  (n. 
517,  518);  their  use  in  heaven  (n.  464);  are  acquired  in  heaven  (n. 
489) ;  are  not  committed  to  memory  in  heaven,  but  to  life  (n.  517) ; 
condition  in  the  other  life  of  those  that  enter  from  knowledges  mto 
truths  of  faith  (n.  365  note) ;  the  outmost  plane  consists  of  knowledges 
and  affedions  (n.  480) ;  angels  of  the  inmost  heaven  store  up  truths  as 
knowledges  (n.  271)  ;  intelligence  and  wisdom  of  angels  perfeded  by 
means  of  knowledges  of  good  and  truth  (n.  460)  ;  their  use  to  man  (n. 
356  extract) ;  they  .serve  to  make  man  rational  (n.  355)  ;  faith  separ- 
ated from  love  is  mere  knowledge  (n.  474);  mere  knowledge  not 
wisdom  fn.  351);  tho.se  in  corporeal  love  have  mere  knowledge  (n. 
482) ;  knowledge  of  heavenly  joy  imposs  ble  to  those  in  the  mere 
delights  of  the  body  (n.  398);  knowledges  of  the  ancients  (n.  356 
extra(5l)  ;  of  the  inhabitants  of  other  earths  (n.  417  extrad)  ;  of  man 
(n.  352);  of  animals  fn.  108,  no,  352). 


420  HEAVEN   AND    HELL. 

Lamb  corresponds  to  affe(5lions  (n.  no),  and  to  innocence  (n.  282). 

Landscape  in  heaven  (n.  489). 

Language. — Differences  between  angelic  and  human  languages  (n.  237) ;    all  in 

heaven  have  the  same  language  (n.  236,  463  note) ;    language  in  the 

communication  between  men  and  angels  (n.  255). 
Last — Use  in  the  first  and  the  last  (n.  112  note). 
Law. — The  Word  contains  all  the  laws  of  Divine  order  (n.  202);    Divine  truths 

are  laws  of  order  (n.  57  note) ;   laws  of  the  Lord's  kingdom  (n.  406) ; 

the  laws  of  the  three  planes  of  life  are  in  the  Decalogue  (n.  531) ;   to 

violate  marriage  is  contrary  to  Divine  law  (n.  385) ;    "the  law  and  the 

prophets"  means  the  whole  Word  (n.  19). 
Learned,  their  erroneous  ideas  about  heaven,  angels,  etc.  (n.  74,  183,  267,  312, 

354) ;  their  state  after  death  (n.  464,  488) ;  who  the  really  learned  are 

(n.  347). 

Learning  of  sensual  men  (n.  353). 

Letter. — Wisdom  in  Hebrew  letters  (n.  260). 

Life,  its  three  planes  (n.  529-531) ;  laws  of  life  in  the  Decalogue  (n.  531) ; 
man's  first  life  wholly  evil  (n.  293)  ;  externally  the  lives  of  the  evil 
and  of  the  good  are  alike  (n.  534) ;  life  from  love  of  self  (n.  556) ;  an 
evil  life  is  a  denial  of  the  Divine  (n.  506) ;  life  in  the  world  governed 
by  external  laws  (n.  504) ;  spiritual  heat  the  heat  of  man's  life  (n. 
568) ;  life  in  the  world  should  be  one  of  adlivity  (n.  528) ;  life  of 
charity  can  be  lived  only  in  the  midst  of  the  world  (n.  535) ;  man's  life 
depends  upon  knowledges  (n.  356  extract) ;  interior  and  exterior  life 
(n.  318) ;  the  civil  and  moral  life  (n.  530) ;  moral  and  spiritual  life  (n. 
319)  ;  all  works  and  deeds  pertain  to  the  moral  and  civil  life  (n.  484) ; 
deeds  designate  the  quality  of  the  outmost  life  (n.  471) ;  moral  truths 
relate  to  matters  of  individual  life  (n.  468)  ;  life  according  to  order  (n. 
322) ;  man  is  such  as  is  his  life  (n.  521) ;  life  is  from  love  (n.  14,  17, 
118  note) ;  those  that  separate  faith  from  life  (n.  2) ;  the  ruling  love 
with  every  one  is  in  each  thing  of  his  life  (n.  58  note) ;  life  is  from 
the  thought  only  to  the  extent  that  the  thought  is  from  the  will  (n. 
526);  all  rational  life  belongs  to  the  soul  (n.  432);  man's  spiritual 
life  depends  upon  his  conjundlion  with  spirits  (n.  302) ;  all  life  is 
in  the  spirit,  which  is  man  (n.  433,  501)  ;  the  will  and  understand- 
ing in  relation  to  life  (n.  61  note) ;  all  things  of  man's  life  depend 
upon  ability  to  understand  and  to  will  (n.  203) ;  freedom  is  the  life  of 
every  one  (n.  603  extracft) ;  those  who  apply  Divine  truth  to  the  life 
(n.  348) ;  obedience  belongs  to  life  (n.  271) ;  life  of  the  poor  (n.  364) ; 
things  of  the  natural  world  are  in  themselves  devoid  of  life  (n.  432) ; 
all  life  is  from  the  Lord  (n.  9,  203  note) ;  those  in  whose  life  the  Lord 
is  (n.  350)  ;  how  and  where  the  Lord  flows  into  the  life  (n.  512) ;  life 
in  accordance  with  truths  is  loving  the  Lord  (n.  225) ;  the  Lord's  life 
in  the  world  was  His  love  toward  the  race  (n.  86  extra6l) ;  development 
of  those  who  possess  spiritual  life  (n.  356  extradl)  ;  life  of  love  and 
faith  leads  to  heaven  (n.  357);  life  of  heaven  implanted  in  all  by  the 
Lord  (n.  522) ;  life  that  leads  to  heaven  not  difficult  (ch.  Iv.,  n.  533); 
intuition  regarding  life  after  death  due  to  influx  (n.  602) ;  man's 
entrance  into  eternal  life  (ch.  xlvi.) ;  the  passage  from  one  life  to  the 
other  (n.  461)  ;  man's  reception  into  the  other  life  (n.  548)  ;  life  in  the 
world  continued  into  life  in  the  spirit  in  the  first  state  after  death  (n. 
493) ;  difference  between  life  in  the  spiritual  world  and  life  in  the 
natural  world  (n.  462[a]);  what  heavenly  life  is  (n.  403,  450,  481, 
506);  life  after  death  such  as  it  has  been  in  the  world  (ch.  xlix.) ; 
heavenly  life  cannot  be  implanted  after  death  (n.  527) ;  life  after  death 
is  man's  love  and  his  faith  therefrom  (n.  476)  ;  the  delights  of  every 
one's  life  are  changed  after  death  into  corresponding  delights  (ch.  1.) ; 
in  heaven  to  perform  uses  is  tlie  delight  of  eveiy  one's  life  (n.  219) ; 


index;  or  subjects.  421 

essential  Divine  worship  in  heaven  consists  in  a  life  of  love,  etc.  (n. 
222) ;  kinship  in  the  other  life  (n.  46)  ;  spiritual  life  is  fed  by  aft'eclions 
for  good  and  truth  (n.  111) ;  the  love  and  the  life  determine  the  interiors 
and  consequently  beauty  in  heaven  (n.  459)  ;  the  uses  of  heavenly  life 
derived  from  knowledges  (n.  356  extract)  ;  those  in  the  other  life  who 
have  renounced  the  world  in  this  (n.  360)  ;  communication  in  the  other 
life  is  effecfled  through  subjecl  spirits  (n.  603  extradt) ;  heathen  in- 
strucfled  in  the  other  life  (n.  321,  324,  516)  ;  life  is  the  force  of  the 
spiritual  world  (n.  589) ;  the  memory  of  spirits  is  their  life  (n.  517) ; 
life  of  children  in  heaven  (n.  337,  344) ;  an  idea  of  life  in  all  the 
thoughts  of  children  (n.  338) ;  angelic  life  con.sists  in  the  goods  of  love 
and  charity  (n.  517  note);  states  of  life  of  angels  (n.  154,  183);  life, 
not  knowledge,  makes  an  angel  (n.  518) ;  the  life  of  angels  in  heaven 
(n.  136);  wisdom  constitutes  the  life  of  the  angels;  degrees  of  life  in 
angels  (n.  267);  good  of  life  of  angels  (n.  288);  angelic  life  con- 
sists in  goods  of  love  and  charity,  that  is,  in  performing  uses  (n.  112 
note) ;  angels  of  the  inmost  heaven  apply  truths  to  the  life  as  soon  as 
they  hear  them  (n.  271);  interior  angels  recognize  the  entire  life 
of  one  speaking  from  his  tone  (n.  269);  the  life  of  animals  is  solely 
from  affe6lions  (n.  no)  ;  animals  are  in  the  order  of  their  life,  men  are 
not  (n.  352) ;  walking  and  journeying  correspond  to  progression  of  life 
(n.  590). 

Light  corresponds  to  truths  from  good  (n.  179) ;  the  light  of  the  world's  fieriness 
corresponds  to  what  is  false  from  love  (n.  122) ;  light  corresponds  to 
truths  going  forth  from  love  (n.  13) ;  its  effe6l  depends  ujion  the  nature 
of  its  reception  (n.  569) ;  mere  belief  is  like  winter  light,  which  is  with- 
out heat  (n.  482)  ;  thought  from  natural  light  cannot  comprehend  the 
things  of  heaven  (n.  170) ;  contents  of  the  natural  memory  not  objedts 
of  spiritual  light  (n.  355) ;  natural  and  spiritual  light  (n.  352)  ;  man's 
spiritual  light  (n.  130);  all  truths  emit  light  (n.  132);  man  is  rational 
in  so  far  as  he  receives  light  from  heaven  (n.  430);  light  in  heaven 
(ch,  XV.)  ;  Divine  truth  the  light  of  heaven  (n.  117,  126-128,  232,  347, 
462[<i],  518,  549);  the  light  of  heaven  is  Divine  wisdom  and  intelli- 
gence (n.  131);  the  light  of  heaven  is  sjiiritual  because  it  is  from  the 
Lord  as  a  sun  (n.  127,  128) ;  light  in  heaven  differs  according  to  the 
reception  of  Divine  truth  (n.  128) ;  light  of  heaven  compared  to  light 
in  the  world  (n.  126,  347) ;  the  pleasures  of  heavenly  light  (n.  489); 
light  of  heaven  enlightens  both  the  eye  and  the  mind  (n.  266);  in 
heaven  the  wise  are  in  much  light,  the  simple  are  in  less  (n.  350) ; 
planes  of  heavenly  light  (n.  356) ;  the  ideas  of  angels  are  modifications 
of  the  light  of  heaven  (n.  239) ;  the  light  of  the  angels  (n.  75,  128, 
275);  the  Divine  light  radiates  from  the  Word  (n.  308);  light  of 
heaven  is  thick  darkness  to  those  in  corporeal  love  (n.  481) ;  why  evil 
spirits  shun  the  light  of  heaven  (n.  553)  ;  light  in  hell  (n.  131  note). 

tord. — Correspondence  of  sun  and  moon  (n.  i,  119)  ;  calls  Himself  "the  bread  of 
life"  from  correspondence  (n.  101);  the  Lord  the  Only  Man  (n.  80,  86 
extradt)  ;  His  body,  soul,  and  resurreclion  (n.  86  extradl,  316);  why 
called  "Bridegroom"  and  "Husband"  (n.  180,371);  called  "Prince 
of  Peace"  (n.  287);  called  the  "Ea-st"  (n.  191);  called  "Light"  (n. 
129);  His  Divine  Essence  (n.  546) ;  what  is  from  the  Ix)rd  is  the  Lord 
(n.  12)  ;  He  is  the  fountain  of  all  life  (n.  9)  ;  life  flows  in  from  the 
Lord  (n.  203  note) ;  when  use  is  spoken  of  the  Lord  is  meant  (n.  389) ; 
serving  the  Lord  is  performing  uses  (n.  112  note) ;  false  dodlrines  about 
the  Lord  (n.  321);  Divine  mercy  consists  in  man's  being  led  by  the 
Lord  (n.  480) ;  so  far  as  one  is  in  heavenly  mercy  he  is  led  by  the  Lord 

fn.  558[«]) ;  the  Lord  leads  those  whose  interiors  are  in  heavenly  order 
n.  499)  ;  as  regards  man,  the  Lord  looks  only  to  ends,  which  are  uses 
(n.  112  note) ;  how  and  where  the  Lord  flows  into  the  life  (n.  512) ; 


422  ■  HEAVEN   AND    HELL. 

He  turns  to  Himself  those  that  love  to  do  the  things  that  are  from  Him 
(n.  17)  ;  man  turns  himself  to  or  away  from  the  Lord  (n.  123,  545)  ; 
why  He  does  not  instrudl  man  by  visions  (n.  456) ;  good  from  heaven 
is  from  the  Lord  (n.  591) ;  what  is  done  from  heavenly  love  is  done 
from  the  Lord  (n.  484) ;  how  man  is  protedled  by  the  Lord  from  evil 
spirits  (n.  577) ;  spiritual  freedom  is  the  Lord's  (n.  597) ;  His  "right- 
eousness" (n.  348);  His  "yoke"  and  "burden"  (n.  359);  His  coming 
(n.  I) ;  He  is  the  "neighbor"  in  the  highest  sense  (n.  64  note,  481  note) ; 
spiritual  love  to  the  neighbor  begins  with  the  Lord  (n.  558[i^]) ;  He 
never  does  any  thing  contrary  to  order  (n.  523) ;  He  is  in  His  Divine 
order  in  both  worlds  (n.  857) ;  He  receives  all  who  live  in  accordance 
■with  the  laws  of  Divine  order  (n.  420) ;  innocence  is  willingness  to  be  led 
by  the  Lord  (n.  281) ;  innocence  and  peace  are  from  the  Lord  (n.  282, 
285) ;  those  in  a  state  of  innocence  ascribe  all  things  to  the  Lord 
(n.  278) ;  how  those  in  good  think  of  Him  (n.  86  extra61:) ;  every 
one  receives  the  Lord  in  the  same  manner  that  he  receives  heaven  (n. 
55) ;  the  Lord  flows  diredtly  into  man's  willing,  but  mediately  into 
his  thinking  (n.  26) ;  His  love  for  the  race  (n.  86  extracft) ;  man's 
spiritual  sight  is  opened  whenever  the  Lord  pleases  (n.  76) ; 
how  He  spoke  with  the  prophets  (n.  254) ;  He  leads  the  spiritual 
man  (n.  530)  ;  draws  all  to  Himself  by  means  of  influx  (n.  548) ; 
His  influence  on  man's  interiors  (n.  253) ;  He  rules  man  through 
angels  and  spirits  (n.  247);  He  flows  into  each  man  (n.  297);  He 
flows  into  Divine  truths  in  man  (n.  250)  ;  how  He  regenerates 
man  (n.  329) ;  looking  to  the  Lord  (n.  430) ;  everywhere  in  the 
universe  He  is  acknowledged  as  the  God  of  heaven  and  earth  (n.  417) ; 
no  one  can  be  in  true  marriage  unless  he  acknowledges  the  Lord  (n. 
376) ;  He  is  mercy  itself,  and  love  itself,  and  goodness  itself  (n.  524) ; 
the  form  of  good  and  truth  from  the  Lord  (n.  460) ;  Divine  good  and 
Divine  truth  are  not  in  the  Lord,  but  from  Him  ;  in  Him  is  only  Divine 
love  (n.  139) ;  the  Word  means  Divine  truth  in  the  Lord  from  the  Lord 
(n.  137) ;  the  Divine  goes  forth  from  the  Lord  as  the  good  of  love  and 
the  truth  of  faith  (n.  7)  ;  the  Divine  was  in  the  Lord  from  conception 
(n.  86  extracfl) ;  He  forms  one  church  out  of  many  according  as  the 
good  of  love  and  faith  reigns  in  them  (n.  57) ;  He  is  continually  with- 
drawing the  evil  man  from  evil  and  leading  the  good  man  into  good 
(n.  54) ;  He  holds  every  man  in  an  equilibrium  between  evil  and  good 
(n.  537)  ;  those  in  self-love  look  backward  away  from  the  Lord  (n. 
561) ;  His  love  receptive  of  heaven  and  all  things  therein  (n.  18) ;  He 
provided  the  Word  as  a  medium  of  conjuncflion  between  heaven  and 
man  (n.  304,  306) ;  He  prevents  spirits  knowing  that  they  are  with  man 
(n.  292) ;  the  Lord  alone  is  Man  (n.  80) ;  how  He  governs  heaven  and 
earth  (n.  406) ;  the  lot  of  those  that  deny  the  Lord  (n.  3,  6,  83) ;  He  rules 
the  hells  (ch.  Ivi.) ;  no  one  is  cast  into  hell  by  the  Lord  (ch.  Ivii.) ;  the 
punishment  of  evil  spirits  is  not  from  the  Lord,  but  from  the  evil  itself 
(n.  550) ;  unless  He  mled  heaven  and  hell  there  would  be  no  equilib- 
brium  (n.  592)  ;  He  alone  knows  the  position  of  the  hells  in  detail  (n. 
587) ;  in  the  Word  "angels"  mean  something  belonging  to  the  Lord  (n. 
391)  ;  the  Lord  conjoins  or  separates  the  angels  according  to  their  good 
(n.  45,  383) ;  all  the  power  of  the  angels  is  from  the  Lord  (n.  230) ; 
He  gives  houses  to  the  angels  according  to  their  perception  of  good  and 
truth  (n.  190) ;  employments  of  the  angels  are  really  employments  of 
the  Lord  (n.  391) ;  what  is  arranged  by  the  Lord  is  above  the  thought 
and  transcends  the  wisdom  of  the  angels  (n.  39) ;  He  sees  the  angels 
in  the  forehead  (n.  145)  ;  He  turns  the  angels  to  Himself  (n.  143  note) ; 
His  appearance  to  the  angels  (n.  55,  118) ;  when  He  appears  in  the 
midst  of  the  angels  they  appear  as  one  in  angelic  form  (n.  52) ;  He 
appears  in  heaven  as  an  angel,  but  not  in  person  (n.  121) ;  angels  say 


INDEX    OF   SUBJECTS.  423 

that  they  are  in  the  Lord's  body  (n.  81)  ;  the  angels  of  the  inmost 
heaven  hve  as  it  were  in  the  Lord  (n,  280) ;  angels  of  the  inmost 
heaven  are  in  love  to  the  Lord  (n.  271) ;  those  in  heaven  are  in  the 
Lord  and  the  Lord  is  in  them  (n.  8,  11) ;  the  Lord  the  sun  of  heaven 
(n.  117,  120,  159,  549)  ;  the  Lord  seen  as  a  moon  (n.  118) ;  the  Lord 
the  common  centre  in  heaven  (n.  124) ;  in  heaven  the  Lord  is  the  All- 
in-all  (n.  58)  ;  worship  of  the  Lord  in  heaven  (n.  506)  ;  the  Lord  the 
God  of  heaven  (n.  2,  5);  His  presence  in  heaven  (n.  147) ;  heaven  is 
where  the  Lord  is  acknowledged,  believed  in,  and  loved  (n.  56) ;  those 
in  heaven  are  in  the  Lord  (n.  86  extra(fl)  ;  heaven  in  the  Lord's  sight 
is  in  human  form  (n.  62)  ;  He  direcfls  all  the  heavens  as  if  tliey  were 
one  angel  (n.  52)  ;  He  withholds  those  in  heaven  from  what  is  their 
own  (n.  158) ;  each  heaven,  society,  and  angel  is  a  likeness  of  the 
Lord  (n.  72)  ;  He  conjoins  all  in  heaven  by  means  of  influx,  dired^ 
or  mediate  (n.  37) ;  in  the  spiritual  kingdom  the  Lord  governs  medi- 
ately through  governors  (n.  215)  ;  government  in  the  celestial  king- 
dom belongs  to  the  Lord  alone  (n.  214)  ;  He  receives  and  teaches  all 
who  (lie  in  childhood  (n.  416) ;  children  are  under  His  immediate 
auspices  (n.  277,  332) ;  He  flows  into  the  ideas  of  little  children 
chiefly  from  inmosts  (n.  336)  ;  His  resurreclion  taught  to  children 
in  heaven  (n.  334).  {See  Divine,  Human,  Love.) 
Love. — Heat  corresponds  to  love  (n.  135)  ;  forehead  corresponds  to  love  (n. 
145) ;  mountains  signify  celestial  love,  hills  .spiritual  love  (n.  188)  ;  as 
things  in  heaven  correspond  to  goods  and  truths  they  correspond  to  love 
and  wisdom  (n.  155,  166)  ;  good  of  love  corresponds  to  hre  (n.  118)  ; 
angels  are  in  the  good  of  the  Lord's  love  (n.  81) ;  the  celestial  kingdom 
is  the  voluntary  part  of  heaven,  and  in  it  the  good  of  love  reigns  (n. 
95) ;  love  kindles  the  will  (n.  473) ;  what  a  man  loves  that  he  wills  (n. 
500) ;  after  death  man  is  his  own  love  and  his  own  will  (n.  479,  547)  ; 
spiritual  heat  is  the  essence  of  love  (n.  133,  567)  ;  vital  heat  is  from 
love  (n.  447) ;  all  life  and  heat  are  from  love  (n.  14, 17)  ;  the  quality  of 
the  love  determines  the  quality  of  the  life  (n.  14) ;  the  quality  of  love 
is  determined  by  the  end  or  use  (n.  565)  ;  wisdom  is  loving  use  (n. 
390)  ;  love  of  use  in  heaven  (n.  393,  394)  ;  love  of  serving  is  the  basis 
of  heavenly  happiness  (n.  408)  ;  all  delight  flows  from  love  (n.  396)  ; 
love  is  reciprocal  (n.  350) ;  love  in  adt  endures  (n.  483) ;  genuine  love 
of  truth  defined  (n.  468)  ;  love  in  animals  (n.  135) ;  celestial  and  spir- 
itual love  (n.  2,i)  ',  everything  of  love  is  good  (n.  232)  ;  the  love  of 
doing  good  (n.  64) ;  the  effedt  of  love  depends  upon  the  nature  of  that 
into  wliich  it  flows  (n.  569)  ;  love  is  receptive  of  all  things  in  harmony 
with  itself,  and  discards  all  else  (n.  18,  349)  ;  true  and  false  love  to  the 
neighbor  (n.  5S8[/']) ;  love  from  which  deeds  are  done  is  either  heaven- 
ly or  infernal  (n.  484) ;  states  in  the  world  of  those  in  selfish  and  un- 
selfish love  (n.  401)  ;  in  what  heavenly  love  consists  (n.  481)  ;  it  is  the 
nature  of  heavenly  love  to  share  all  things  (n.  399) ;  delights  of  those 
in  heavenly  love  (n.  489)  ;  love  of  family  and  friends  an  indication  of 
heavenly  love  (n.  406). 

Love  makes  the  man  (n.  474) ;  man's  love  is  turned  about  (n.  253)  ;  man 
is  warmed  or  inflamed  by  love  (n.  134)  ;  the  nature  of  a  man's  love  de- 
termines the  nature  of  his  thought  (n.  532) ;  man's  loves  are  arranged 
to  form  a  kingdom  (n.  477) ;  man's  spiritual  body  is  formed  solely  out 
of  the  things  that  he  does  from  his  love  and  will  (n.  475) ;  knowledges 
in  relation  to  man's  love  (n.  356  extrad) ;  spirits  associated  with  man 
are  such  as  is  his  affe<5lion  or  love  (n.  295). 

Man's  ruling  love  (n.  269  note) ;  all  man's  delights  are  those  of  his  ruling 
love  (n.  486) ;  the  ruling  love  seizes  upon  what  agrees  with  it,  and  re- 
je(5ls  what  does  not  (n.  479) ;  a  man's  ruling  love  remains  with  him 
after  death  (n.  363,  477) ;  a  man  may  know  of  his  future  state  from  his 


424  HEAVKX    AND    HELL. 

ruling  love  (n.  487) ;  after  death  man  continues  such  as  is  his  will  or 
ruling  love  (n.  480,  481) ;  the  ruling  love  determines  the  future  state  (n. 
427) ;  how  the  ruling  love  of  spirits  is  disclosed  in  the  first  state  after 
death  (n.  496) ;  spirits  can  do  nothing  apart  from  their  ruling  love  (n. 
479) ;  angels  turn  according  to  their  ruling  love  (n.  143) ;  every  one  is  his 
own  love,  and  is  such  as  is  his  reigning  love  (n.  58,  269  note). 

Love  in  the  speech  of  angels  (n.  238) ;  intensity  of  the  love  of  angels  var- 
ies (n.  155) ;  angels  are  continually  being  perfected  in  wisdom  and  love 
(n.  221)  ;  when  angels  are  in  a  state  of  love  they  are  in  a  state  of  peace 
(n.  289) ;  angels  have  their  affedlions  from  Divine  love  and  their  thought 
from  Divine  wisdom  (n.  239) ;  love  and  life  determine  the  interiors  and 
consequently  beauty  in  heaven  (n.  459) ;  in  hea\en  all  are  in  light 
in  the  degree  of  their  love  for  good  and  truth  (n.  350) ;  different  kinds 
of  love  in  the  different  kingdoms  of  heaven  (n.  148) ;  all  the  various 
forms  of  government  in  heaven  are  governments  of  mutual  love  (n. 
213,  218) ;  love  of  rule  not  possible  in  heaven  (n.  407). 

Love  to  the  Lord  is  willing  and  doing  Divine  truth  (n.  271) ;  love  to  the 
Lord  is  "heavenly  fire"  (n.  134,  568) ;  love  to  the  Lord  opens  the  in- 
teriors of  the  mind  to  the  third  degree  (n.  271) ;  love  to  the  Lord  and 
the  neighbor  the  law  of  heaven  (n.  406,  4S6)  ;  the  angelic  life  is  love 
to  the  Lord  and  mutual  love  (n.  344) ;  love  to  the  Lord  is  the  source 
of  angelic  wisdom  and  intelligence  (n.  467) ;  love  to  the  Lord  from  the 
Lord  is  the  origin  of  the  good  of  all  in  heaven  (n.  72) ;  love  to  the 
Lord  and  the  neighbor  include  in  themselves  all  Divine  truths  (n.  19J  ; 
love  to  the  Lord  and  the  neighbor  means  in  general  to  perform  uses  (n. 
112) ;  meaning  of  love  to  the  Lord  and  love  of  the  neighbor  (n.  15,  16, 
399,  350) ;  love  to  the  Lord  and  love  of  self  are  opposites,  and  love  of 
the  neighbor  and  love  of  the  world  are  opposites  (n.  596) ;  good  of 
love  to  the  Lord  as  a  motive  (n.  472) ;  the  Lord's  life  in  the  world  was 
His  love  toward  the  race  (n.  86  extradt) ;  the  Divine  love  of  the  Lord 
is  what  is  seen  as  a  sun  in  heaven  (n.  117) ;  the  Divine  that  goes  forth 
from  the  Lord  is  love  (n.  17) ;  in  heaven  the  Lord  is  the  reigning  love 
(n.  58,  486)  ;  the  Lord  is  present  with  every  one  according  to  the  meas- 
ure of  his  love  and  faith  (n.  199)  ;  those  that  receive  good  of  love  di- 
re<5lly  from  the  Lord  (n.  348) ;  Divine  love  is  the  Being  (esse)  (n.  139) ; 
Divine  love  is  a  longing  for  the  salvation  and  happiness  of  all  (n.  397) ; 
the  greatness  of  Divine  love ;  it  is  tempered  by  flowing  through  med- 
iums (n.  120). 

Love  of  self  (n.  18,  87,  5S8[i^]) ;  man  is  born  into  love  of  self  and  the 
world  (n.  359  note) ;  nature  and  source  of  love  of  self  (n.  555,  556)  ; 
love  of  self  and  its  results  (n.  559) ;  dominion  of  love  of  self  (n. 
564) ;  love  of  self  as  a  motive  to  piety  (n.  535) ;  love  of  self  separ- 
ates from  the  Divine  (n.  558[<j])  ;  comparison  of  love  of  self  and 
heavenly  love  (n.  557)  ;  the  world's  fieriness  corresponds  to  love  of 
self  (n.  122) ;  love  of  self  is  antagonistic  to  innocence  (n.  283) ;  ap- 
pearance of  the  external  memory  in  heaven  of  those  that  have  culti- 
vated it  from  love  of  self  (n.  466) ;  angels  can  receive  wisdom  because 
they  are  without  the  love  of  self  (n.  272) ;  knowledges  that  have  love 
of  self  and  the  world  as  an  end  are  empty  knowledges  (n.  356  extradl) ; 
infernal  fire  means  love  of  self  and  the  world  (n.  134,  568) ;  love  of 
the  world  (n.  565)  ;  results  of  love  of  the  world  not  as  bad  as  results 
of  love  of  self  (n.  578) ;  man  separated  himself  from  heaven  through 
love  of  self  and  the  world  (n.  252)  ;  love  of  self  and  the  world  cannot 
bring  forth  good  works  (n.  472)  ;  the  forms  of  evil  spirits  are  the  forms 
of  love  of  self  and  the  world  (n.  554) ;  all  in  the  hells  are  in  evils  and 
falsities  therefrom  derived  from  love  of  self  and  the  world  (ch.  Iviii.) ; 
love  of  those  in  the  hells  (n.  151) ;  love  of  evil  is  from  hell  (n.  571) ; 
lust  is  love  in  continuity  (n.  570) ;  light  of  heaven  is  thick  darkness  to 


INDEX   OF   SUBJECTS.  425 

those  in  coqioreal  love  (n.  481) ;    quarters  in  the  hells  are  determined 

in  accordance  with  their  loves  (n.  587).      {See  Affection,  Faith  and 

Love,  Marriage.) 
Lumen,  or  natural  light  (n.  352). 
Lungs,  correspondence  (n.  95,  96).     (See  Heart) 
Lust  destroys  true  peace  (n.  290) ;   it  is  the  source  of  torment  to  the  hells  (n. 

571,  573);    from  every  hell  there  exhales  a  sphere  of  its  lust  (n.  574) ; 

love  is  lust  in  continuity  (n.  570) ;   lust  of  those  in  love  of  self  and  tne 

world  (n.  400). 


Magic. — Delight  of  evil  spirits  in  magic  arts  (n.  488) ;  magic  in  the  other  life 
(n.  508). 

Malice  of  infernal  spirits  (ch.  Ix.);  malice  of  genii  (n.  579);  the  malice  and  cun- 
ning of  evil  spirits  takes  the  place  of  the  wisdom  and  intelligence  of 
angels  (n.  577). 

Man,  his  two  memories  (n.  463  note);  his  method  of  reasoning  (n.  130);  the 
use  of  knowledges  to  men  (n.  356  extract)  ;  thought  and  affeclion 
constitute  the  man  (n.  358,  445);  he  is  a  subje(fl  that  will  serve  as  a 
source  and  containant  (n.  434) ;  the  first  man  (n.  341) ;  man  in  the 
different  Ages  (n.  115,  252)  ;  his  freedom  (n.  598,  603  extracft) ;  he  is 
such  as  is  his  life  (n.  521) ;  spiritual  heat  is  the  heat  of  man's  life 
(n.  568);  deeds  designate  the  quality  of  his  life  (n.  471,  475);  the 
degrees  of  his  life  (n.  314  note) ;  the  three  planes  of  his  life  (n.  529, 
530);  his  reception  into  the  other  life  (n.  548);  how  he  is  reformed 
(n.  424);  why  he  becomes  smaller  in  old  age  (n.  278);  one  man  the 
same  as  another  (n.  390)  ;  difterence  between  men  and  beasts  (n.  296 
note);  man  is  like  an  animal  as  concerns  his  natural  (n.  iioj  ;  natural 
man's  ideas  of  heaven  (n.  183) ;  man  in  the  body  thinks  both  naturally 
and  spiritually  (n.  356);  the  forms  of  the  spiritual  and  the  natural  man 
differ  greatly  (n.  99);  the  natural  man  a  hj'pocrite  (n.  531);  how  he 
becomes  rational  (n.  468) ;  he  is  rational  so  far  as  he  receives  light 
from  heaven  (n.  430);  his  elevation  into  the  liglit  of  heaven  (n.  130 
note) ;  he  cannot  comprehend  the  things  of  heaven  from  natural  light 
(n.  170);  may  be  withdrawn  from  natural  into  spiritual  light  (n.  171); 
men  are  enlightened  to  a  certain  degree  by  siMritual  light  (n.  130); 
man's  ignorance  of  spiritual  things  (n.  310) ;  his  ignorance  of  extension 
of  thought  and  affection  (n.  203);  his  ignorance  about  regeneration  (n. 
269);  the  sensual  man's  inability  to  get  a  true  idea  of  God  as  Man,  or 
of  heaven  (n.  85,  86) ;  sensual  man  cannot  comprehend  the  meaning 
of  discrete  degrees  (n.  38) ;  sensual  men  have  knowledge  but  not  wis- 
dom (n.  267);  sensual  men  described  (n.  269  note,  353  note);  all 
man's  thought  rests  upon  the  idea  of  time  and  space  (n.  169) ;  the 
nature  of  his  thought  depends  upon  its  direcflion  (n.  532);  his  spiritual 
sight  can  be  opened  by  the  Lord  (n.  76);  he  cannot  see  spiritual  ob- 
je(fls  (n.  582) ;  every  man  has  two  gates  (n.  430);  his  state  in  the  world 
(n.  504) ;  he  should  not  separate  himself  from  the  world  (n.  528) ;  he 
was  created  in  the  image  of  both  worlds  (n.  202);  he  is  in  both  worlds 
("•  '35i  304) ;  '"^  f'lc  means  by  which  the  natural  and  spiritual  worlds 
are  conjoined  (n.  112,  247) ;  has  within  him  both  a  natural  and  a  spir- 
itual world  (n.  90) ;  relation  of  things  in  the  vegetable  kingdom  to 
things  in  man  (n.  109)  ;  eveiy  part  of  man  performs  a  use  (n.  64); 
man  can  worship  only  that  of  which  he  has  some  idea  (n.  86  extradl); 
the  highest  degree  in  all,  into  which  the  Divine  flows  (n.  34);  Divine 
influx  apart  from  man  (n.  112) ;  man's  inmost  or  highest  (n.  39). 
The  outmost  of  Divine  order  is  in  man  (n.  304,  315);  man  by  creation  is 
Divine  order  in  form  (n.  30,  523  note);    so  far  as  man  is  in  Divine 


426  HEAVEN   AND    HELL. 

order  his  a(fls  are  uses  in  form  (n.  112) ;  the  incarnation  became  neces- 
sary because  man  had  destroyed  order  (n.  loi) ;  man  is  born  in  ignor- 
ance because  his  hfe  is  contrary  to  order  (n.  108) ;  spiritual  speech  is 
inherent  in  the  interior  intellecilual  part  of  man  (n.  243) ;  the  source  of 
man's  immortahty  (n.  39) ;  no  man  is  born  for  hell  (n.  318) ;  man  is 
excited  to  lust  by  heat  from  hell  (n.  571);  the  church  is  in  man,  not 
outside  of  him  (n.  57);  men  and  women  (n.  366,  368,  369). 
Angels'  speech  with  man  (ch.  xxviii.,  n.  253) ;  men  who  can  speak  with 
angels  (n.  115,  249  note,  250) ;  how  angels  talk  with  man  (n.  246) ; 
angels  and  spirits  present  with  every  man  (n.  165,  247) ;  nature  of  con- 
juncflion  with  angels  (n.  255,  307,  365) ;  man  communicates  with  heaven 
and  angels  by  means  of  correspondence  (n.  114) ;  men  were  created 
to  become  angels  (n.  57);  great  numbers  that  become  angels  (n. 
415);  angels  say  they  are  men  (n.  183,  576) ;  men  are  watched  over  by 
angels  (n.  391);  how  men  ought  to  think  about  angels  (n.  183);  an- 
gelic ideas  are  converted  into  natural  ideas  for  man's  reception  (n. 
168);  man  cannot  comprehend  angelic  peace  (n.  284);  neither  men 
nor  angels  could  exist  if  the  Divine  Human  did  not  flow  into  heaven 
and  all  things  of  the  world  (n.  loi);  as  regards  man  angels  think  only 
of  the  will  from  which  the  body  a6ls  (n.  61) ;  what  ange's  say  of  men 
with  wrong  ideas  of  God  and  heaven  (n.  86) ;  angels  are  present  while 
a  man  is  being  withdrawn  from  the  body  (n.  440,  449) ;  angels  first 
receive  man  into  the  other  life  (n.  548) ;  angels  inspect  and  search  the 
memories  of  those  entering  the  world  of  spirits  (n.  462[6],  463) ;  why 
man  was  called  a  microcosm  (n.  57  note). 
Heaven  refledls  a  single  man  (ch.  viii.,  xi.,  n.  59,  78) ;  each  society  in 
heaven  reflecfls  a  single  man  (ch.  ix.,  n.  68) ;  man  an  image  of  heaven 
(n.  99) ;  man  is  the  base  and  termination  of  heaven  (n.  100)  ;  corre- 
spondence of  heaven  to  man  (n.  418) ;  correspondence  of  all  things  of 
heaven  with  all  things  of  man  (ch.  xii.,  n.  87)  ;  man  has  permanent 
existence  from  his  correspondence  with  heaven  (n.  94) ;  man's  interiors 
are  arranged  in  the  form  of  heaven  (n.  57  note) ;  Divine  order  is  heaven 
in  man  (n.  523)  ;  heaven  is  stored  up  in  man's  innocence  (n.  276)  ;  all 
men  are  bom  for  heaven  (n.  82,  420)  ;  how  he  may  live  the  life  of 
heaven  (n.  529,  533)  ;  he  is  formed  for  heaven  only  by  means 
of  the  world  (n.  360) ;  he  has  turned  himself  away  from  heaven  (n. 
305) ;  his  freedom  is  due  to  the  equilibrium  between  heaven  and  hell 
(ch.  Ixiii.,  n.  537)  ;  his  communication  with  heaven  or  hell  (n.  204)  ; 
his  looking  to  heaven  or  to  hell  (n.  313)  ;  he  is  conjoined  both  to 
heaven  and  to  hell  (n.  292,  599)  ;  difference  between  the  conjuncftion 
of  heaven  with  man  and  man  with  man  (n.  300)  ;  the  conjuncflion  of 
heaven  with  man  is  by  means  of  the  Word  (ch.  xxxiv.)  ;  man  would 
have  been  separated  from  heaven  but  for  the  Word  (n.  309)  ;  every 
man  who  is  in  conjundlion  with  heaven  has  an  intuition  regarding  life 
after  death  (n.  602)  ;  man's  delight  in  heaven  (n.  395). 
The  "Greatest  Man"  means  heaven  (n.  59,  94,  96,  217)  ;  the  parts  of  the 
Greatest  Man  (n.  59,  94,  96,  231,  333).  {See  Affection,  Death,  Evil, 
External,  Internal,  Lord,  Love,  Spirit,  Understanding,  Will,  Wisdom.) 

Man-spirit  (n.  422,  456,  461,  552). 

Manhood. — Children  in  heaven  never  grow  beyond  early  manhood  (n.  340). 

Mansions  in  heaven  (n.  183). 

Marriage. — Marriage  in  its  essential  is  the  union  of  disposition  or  mind  (n.  281, 
375);  various  motives  in  marriage  life  (n.  381);  the  meaning  of  man's 
not  putting  asunder  what  God  has  joined  together  (n.  372);  difference 
between  marriages  in  heaven  and  on  earth  (n.  382[(5]) ;  marriage  in 
heaven  (ch.  xl.,  n.  366-369,  383);  what  infernal  marriage  is  (n.  377) ; 
married  couples  remain  together  during  the  first  state  after  death  (n. 
494)- 


INDEX    OF   SUBJECTS.  427 

Trie  marriage  love  (n.  281,  367,  370)  ;  origin  of  marriage  love  (n.  373) ; 
there  is  no  marriage  love  without  the  love  of  gootl  and  truth  (n.  381)  ; 
true  marriage  love  continues  after  death  (n.  494) ;  it  descends  from  the 
Lord  through  heaven  (n.  385)  ;  delights  of  marriage  love  (n.  386); 
love  in  heavenly  marriages  (n.  369) ;  how  marriage  love  is  represented 
in  heaven  (n.  382[<j]);  true  marriage  love  described  by  an  angel  (n. 
374);  angels  and  marriage  love  (n.  370,  371);  a  married  pair  is  not 
called  two  but  one  angel  (n.  367,  372) ;  those  in  the  loins  in  the  Great- 
est Man  are  in  marriage  love  (n.  96);  those  that  are  in  marriage  love 
and  those  that  are  not  (n.  376);  true  marriage  love  not  possible  in 
polygamy  (n.  379) ;  love  of  dominion  takes  away  true  marriage  love 
(n.  370);  those  in  evils  and  falsities  are  not  in  true  marriage  love  (n. 
377)  ;  condition  after  death  of  those  that  have  lived  in  false  marriage 
love  (n.  380). 

Masters  in  heaven  (n.  219);  children  in  heaven  taught  by  masters  (n.  334). 

Means. — No  one  enters  heaven  by  mercy  apart  from  means  (ch.  liv.)  ;  know- 
ledges as  means  (n.  356  extract) ;  means  of  salvation  revealed  in  the 
Word  (n.  522). 

Measure  means  what  a  thing  is  (n.  73). 

Measurements  of  the  New  Jerusalem  signify  tniths  of  do<5lrine  (n.  307). 

Melancholy  caused  by  certain  spirits  (n.  299). 

Members. — Heaven  is  aiTanged  in  parts  or  members  like  a  man  (n.  65) ;  mem- 
bers of  the  body  (n.  95,  96). 

Memory. — The  internal  and  the  external  memory  (n.  463) ;  the  two  are  repre- 
sented to  the  sight  in  heaven  (n.  466)  ;  the  inmost  of  the  inner  memory 
(n.  467)  ;  those  who  commit  Divine  truths  to  the  memory  (n.  348) ; 
man's  interior  mind  weighs  the  things  of  the  natural  memory  (n.  356) ; 
those  in  genuine  innocence  do  not  store  up  truths  in  the  memory  (n. 
278) ;  truths  and  goods  merely  in  the  memory  are  removed  by  vastation 
(n.  551)  ;  truths  in  the  memory  do  not  open  the  rational  faculty  (n. 
468)  ;  that  which  is  merely  in  the  memory  is  not  really  in  man  (n. 
423);  spirits  enter  into  man's  memory  (n.  292);  sjiirits  do  not  flow 
into  man  from  their  own  memory  (n.  298)  ;  sjjirits  are  unable  to  call 
forth  mere  knowledges  from  tlie  memory  (n.  465)  ;  angels  enter  into 
man's  memory  (n.  246)  ;  angels  cannot  talk  witii  man  from  their  own 
memory  (n.  256);  angels  of  the  inmost  heaven  do  not  store  up  truths 
in  the  memory  (n.  271)  ;  knowledges  are  n(jt  committed  to  the  memory 
in  heaven,  but  to  the  life  (n.  517);  the  memory  of  sensual  men  (n. 
353);  the  memory  of  those  that  die  in  childhood  (n.  345) ;  the  mem- 
ory remains  after  death  (ch.  xlviii.) ;  the  natural  memory  is  retained  in 
the  other  life,  but  is  useless  (n.  355)  ;  the  memory  is  retained  and  laid 
bare  in  the  world  of  spirits  (n.  462|/'l,  463)  ;  the  merely  natural  things 
of  the  memory  do  not  remain  after  death  (n.  464). 

Mercury. — Spirits  from  the  planet  Mercury  (n.  417  extracfl). 

Mercy. — Divine  mercy  defined  (n.  522,  523)  ;  erroneous  beliefs  about  mercy  (n. 
526)  ;  mercy  is  for  all  (n.  318,  364)  ;  recejition  into  heaven  is  not  by 
mercy  apart  from  means  (ch.  liv.,  n.  54,  420  note)  ;  all  in  heaven  are 
there  from  the  mercy  of  the  Ix)rd  (n.  342)  ;  Divine  mercy  works  by 
means,  and  consists  in  man's  being  led  l)y  the  Lord  (n.  480). 

Merit. — The  merit  of  the  Lord  (n.  348  note)  ;  merit  as  a  motive  does  not  lead 
to  heaven  (n'.  535). 

Microcosm,  why  man  was  so  called  tiy  the  ancients  (n.  57  note). 

Mind. — The  body  is  an  image  of  the  mind  (n.  374)  ;  the  human  mind  is  like  the 
soil  (n.  356) ;  the  minds  of  children  (n.  277) ;  the  correspondence  of 
heaven  to  the  substance  of  man's  mind  (n.  418)  ;  things  of  man's 
mind  belong  to  the  spiritual  world  (n.  90)  ;  truth  that  is  lived  enters 
with  light  into  the  mind's  thought  (n.  603)  ;  the  mind  hxs  two  en- 
trances, one  for  truth  the  other  for  falsity  (n.  430)  ;    the  two  parts  of 


428  HEAVEN    AND    HELL. 

the  mind  (n.  367)  ;  the  result  of  closure  of  the  higher  regions  of  the 
mind  (n.  532)  ;  in  order  to  elevate  the  mind  to  things  spiritual  and 
heavenly  it  must  be  withdrawn  from  the  things  of  the  senses  (n.  465); 
the  mind  may  be  raised  above  worldly  things  (n.  169) ;  love  to  the  Lord 
opens  the  interiors  of  the  mind  to  the  third  degree  (n.  271)  ;  man's  in- 
terior mind  weighs  the  thoughts  of  the  natural  memory  (n.  356)  ;  its 
interiors  are  formed  for  the  reception  of  Divine  truth  (n.  347) ;  man's 
interiors  which  constitute  his  mind  are  formed  from  use  and  for  use  (n. 
112  note)  ;  the  interiors  and  dispositions  of  the  mind  are  made  visible  in 
the  spiritual  world  when  the  Lord  pleases  (n.  481) ;  human  and  angelic 
minds  the  same  (n.  314)  ;  the  mind  during  resuscitation  (n.  449);  the 
exploration  of  the  minds  of  those  in  self-love  (n.  560)  ;  in  the  second 
state  after  death  man  is  let  into  the  interiors  of  his  mind  (n.  499)  ;  an 
angel  knows  another's  mind  by  his  articulation  (n.  236)  ;  things  of 
heaven  are  more  pleasing  to  the  minds  of  angels  than  to  their  eyes,  be- 
cause they  see  correspondences  in  them  (n.  185) ;  neither  in  heaven  nor 
in  hell  is  a  man  allowed  to  have  a  divided  mind  (n.  425)  ;  the  con- 
jundlion  of  minds  in  true  marriage  (n.  281,  375). 

Mirror. — From  the  things  that  exist  in  the  natural  world  the  things  that  exist  in 
the  spiritual  world  can  be  seen  as  in  a  mirror  (n.  56). 

Mohammedans,  where  and  how  they  are  prepared  for  heaven  (n.  514-516). 

Moon,  its  correspondence  (n.  i,  119)  ;  angels  see  the  Lord  as  a  moon  with  the 
left  eye  (n.  118)  ;  the  natural  moon  appears  to  the  angels  as  a  dense 
darkness  (n.  122,  151). 

Morality. — True  and  false  morality  (n.  319). 

Mother. — The  angels  who  a6t  as  mothers  (n.  332)  ;  mother  and  father  signifies 
truth  conjoined  to  good  (n.  ^82[6]). 

Motion. — All  vital  motions  depend  upon  the  heart  and  lungs  (n.  446). 

Motive. — The  motive  behind  deeds  and  works  determines  their  true  charadler  (n. 
472)  ;  motives  are  the  essentials  of  a6ls  (n.  358) ;  motives  in  the  three 
planes  of  life  (n.  530,  531) ;  love  of  self  as  a  motive  (n.  555) ;  true 
motives  to  a  life  of  charity  (n.  535) ;  motives  of  a  moral  life  (n.  319). 

Mouth. — Those  in  the  mouth  of  the  Greatest  Man  (n.  96). 

Music,  its  expression  of  affedlions  (n.  241). 


Nakedness  corresponds  to  innocence ;  nakedness  in  heaven  (n.  179,  280,  341). 
Names. — Societies  and  angels  in  heaven  have  no  names  (n.  52  note) ;  no  names 

in  the  Word  in  heaven  (n.  520  note). 
Nation. — Eastern  nations  had  a  knowledge  of   correspondences  (n.  87  note) ; 

the  "poor  man"  m  the  Word  signifies  the  nations  that  long  for  truth 

(n-  365). 

Natural. — The  natural  Divine  (n.  31)  ;  sensual  men  conceive  of  what  is  spint- 
ual  as  merely  a  purer  natural  (n.  38)  ;  what  comes  forth  from  the  sun 
of  the  world  is  called  natural  (n.  172)  ;  angels  cannot  give  expression 
to  things  in  a  natural  way  (n.  246) ;  the  natural  is  the  outmost  (n.  305 
note) ;  nothing  natural  exists  without  something  spiritual  corresponding 
to  it  (n.  487) ;  natural  beings  see  such  things  as  are  from  a  natural 
origin  (n.  582). 

Nature. — All  nature  has  its  beginning  in  the  sun  of  the  world  (n.  116) ;  all  things 
of  nature  are  correspondences  (n.  101-107);  all  nature  is  a  theatre  re- 
presentative of  the  Lord's  kingdom  (n.  106  note)  ;  nature  is  relatively 
dead,  and  is  subservient  to  things  spiritual  (n.  489) ;  all  things  in  nature 
are  forms  or  effedls  of  uses  (n.  112) ;  the  body  not  a  produ6l  of  nature 
(n.  102) ;  those  that  acknowledge  nature  in  place  of  the  Divine  (n. 
353);  hells  in  which  are  those  that  have  acknowledged  nature  and  de- 
nied the  Divine  (n.  575);    nature  of  the  evil  in  the  second  state  after 


INDEX   OF  SUBJECTS.  429 

death  (n.  508) ;    everyone  in  the  spiritual  world  a(fls  from  his  nature 

(n-  574)- 

Neighbor. — WTiat  the  neighbor  is  (n.  217  note,  290,  481  note,  558[;^]  note) ; 
nature  of  love  to  the  neighbor  (n.  15,  16,  225  note,  399);  true  and  false 
love  to  the  neighbor  (n.  558);  in  heaven  good  is  the  neighbor  (n.  64) ; 
in  the  highest  sense  the  Lord  is  the  neighbor  (n.  64  note) ;  in  heaven 
the  neighbor  is  loved  more  than  self  (n.  406)  ;  delights  of  the  soul 
flow  from  love  to  the  Lord  and  the  neighbor  (n.  396). 

Nervous  system  described  (n.  212). 

Night  signifies  absence  of  love  and  wisdom ;  no  night  in  heaven  (n.  115). 

Nostrils  of  the  Greatest  Man  (n.  96). 

Numbers,  their  correspondence  (n.  263);  all  numbers  in  the  Word  signify  things; 
their  multiples  have  the  same  significance  (n.  73  note);  number  of  the 
hells  (ch.  Ixi.). 

Nutriment. — Knowledge,  intelligence,  and  wisdom  are  spiritual  nutriment  (n. 
274,  340). 


Obedience. — The  ear  corresponds  to  obedience  (n.  271) ;  those  in  the  ears  of  the 
Greatest  Man  are  in  attention  and  obedience  (n.  96) ;  in  heaven  rulers 
accept  honor  for  the  sake  of  obedience  (n.  218)  ;  obedience  as  a  motive 
for  work  (n.  472). 

Objects. — Nature  of  objecfls  in  heaven  (n.  171,  172). 

Obsession,  how  it  was  accomplished  ;  is  no  longer  possible  (n.  257)  ;  obsession 
of  the  mind  of  men  still  common  (n.  257  note). 

Occupation  in  heaven  is  from  correspondence  (n.  394). 

Odor  signifies  what  is  agreeable  or  disagreeable  (n.  287)  ;  foul  odors  from  the 
hells  (n.  134  note). 

Offspring  of  marriage  (n.  382[3]). 

One. — The  Divine  is  One  and  that  One  the  Lord  (n.  2). 

Organs. — Societies  correspond  to  organs  (n.  217) ;  are  the  subje(5ls  of  the  special 
senses  (n.  434). 

Order  is  from  the  Supreme  Good  (n.  322) ;  the  true  order  of  man's  life  (n.  352) ; 
the  Incarnation  became  necessary  because  man  had  destroyed  order  (n. 
loi) ;  true  and  false  order  in  thought  and  speech  (n.  499) ;  order  of 
heaven  in  the  mind  of  man  (n.  454);  man  is  born  in  ignorance  be- 
cause his  life  is  contrary  to  order,  animals  are  born  with  knowledge 
because  they  are  in  natural  order  (n.  108);  all  things  that  exist  accord- 
ing to  order  have  relation  to  good  and  truth  (n.  473  note) ;  order  ex- 
ists by  means  of  Divine  truth,  and  Divine  good  is  the  essential  of  order 
(n.  77  note) ;  the  Lord  never  does  anything  contrary  to  order  (n.  523)  ; 
order  in  the  vegetable  kingdom  (n.  109);  iron  signifies  truth  in  the 
outmosts  of  order  (n.  115  note). 
Divine  order  and  its  workings  (n.  523)  ;  the  cause  of  Divine  order  (n.  107, 
304  note)  ;  acflivity  of  Divine  orcler  (n.  315);  man  is  Divine  order  in 
form  (n.  30) ;  man  is  bom  into  the  complete  opposite  of  Divine  order 
(n.  296);  relation  of  degrees  to  Divine  order  (n.  38);  ^uses  are  co- 
ordinated according  to  Divine  order  (n.  392) ;  all  things  in  heaven  are 
organized  according  to  Divine  order  (n.  389) ;  heaven  is  arranged  ac- 
cording to  Divine  order  (n.  200  note);  everything  that  is  in  Divine 
order  has  relation  to  good  and  truth  (n.  107) ;  the  Lord  receives  all  who 
live  in  accordance  with  the  laws  of  Divine  order  (n.  420) ;  the  Lord  is 
in  His  Divine  order  in  both  worlds,  since  God  is  order  (n.  57);  all 
things  in  accordance  with  Divine  order  correspond  to  heaven,  things 
contrary  to  it  to  hell  (n.  113);  violation  of  marriage  is  contrary  to  Di- 
vme  order  (n.  385);  polygamy  is  contrary  to  Divine  order  (n.  379). 
(.See  Outmosts.) 


430  HEAVEN    AND    HELL. 

Origin  of  marriage  love  (n.  371);  origin  of  spiritual  and  natural  things  (n.  582); 
all  origin  of  life  is  from  the  Lord  as  a  sun  (n.  141). 

Outmosts. — Teeth  correspond  to  outmosts  in  nature  (n.  575);  works  are  the 
outmosts  in  which  the  will  and  the  thought  terminate  (n.  475);  the 
outmost  plane  of  knowledges  and  affe(ftions  is  quiescent  in  the  other 
life  (n.  480) ;  the  outmosts  of  Divine  order  are  in  man  (n.  304) ;  Di- 
vine order  does  not  stop  short  of  outmosts  (n.  315) ;  Divine  order  ter- 
minates in  the  world  in  outmosts  (n.  107) ;  abuse  of  the  outmosts  of 
Divine  order  by  infernal  spirits  (n.  580). 

Own. — Man's  own  defined  (n.  484  note,  501,  558[a]  note);  spirits  in  hell  are  in 
what  is  their  own  (n.  591). 


Palaces  in  heaven  (n.  184,  185,  218,  361);  heaven  compared  to  a  palace  (n.  51); 

wisdom  compared  to  a  palace  (n.  270). 
Pancreas  of  the  Greatest  Man  (n.  96,  217). 
Papists  in  the  other  life  (n.  508,  562). 
Paradise  signifies  intelligence  and  wisdom  (n.  iii) ;    innocence  of  paradise  (n. 

341);  why  heaven  is  called  a  paradise  (n.  136). 
Parents,  their  mistakes  in  the  education  of  children  (n.  344). 
Parks  in  heaven  (n.  176). 

Paths  in  the  world  of  spirits  (n.  496). 

Peace. — What  true  peace  is  (n.  290) ;  origin  of  peace  (n.  286) ;  peace  is  the 
inmost  of  delight  from  good  of  innocence  (n.  285);  different  meanings 
of  peace  (n.  286  note) ;  Sabbath  means  rest  and  peace  (n.  287) ;  peace 
of  angels  and  heaven  (ch.  xxxii.,  n.  284,  288) ;  peace  differs  in  quality 
and  quantity  in  agreement  with  the  state  of  innocence  (n.  288);  peace 
and  innocence  the  two  inmost  things  of  heaven  (n.  285). 

People  of  the  different  Ages  (n.  115);  the  most  ancient  people  were  celestial 
men  (n.  87),  and  worshipped  the  Di\ane  Human  (n.  86  extradl);  they 
possessed  arcana  expressed  in  numbers  (n.  263  note);  their  interiors 
were  turned  heavenward,  and  they  had  diredt  revelation  (n.  306). 
The  ancient  people  worshipped  in  groves  toward  the  east,  on  account  of 
correspondences  (n.  iii,  119);  they  frequently  talked  with  angels  (n. 
249  note)  ;  their  writing  (n.  260) ;  their  chief  knowledge  was  that  of 
correspondence  (n.  87) ;  Swedenborg  talked  with  spirits  of  the  ancient 
people  (n.  323). 

Perception. — Those  in  the  nostrils  of  the  Greatest  Man  are  in  perception  (n. 
96)  ;  "  odor  of  rest"  signifies  perception  of  peace  (n.  287);  perception 
in  the  light  of  heaven  (n.  130) ;  the  do6b:ines  of  the  different  heavens 
are  adapted  to  the  perception  of  the  angels  (n.  227) ;  perception  of 
truth  by  angels  of  the  inmost  heaven  (n.  270) ;  the  angels  are  given 
houses  according  to  their  perception  of  good  and  truth  (n.  190) ;  the 
perception  of  the  angels  is  very  clear  (n.  462[a]) ;  perception  of  heav- 
enly joy  impossible  to  a  natural  man  (n.  395) ;  Swedenborg's  percep- 
tion of  heavenly  joy  (n.  413);  man's  perception  of  thought  (n.  356); 
perception  of  truth  (n.  352);  perception  of  life  after  death  (n.  478) ; 
the  perception  of  the  Lord's  presence  is  in  the  interiors  (n.  147) ;  the 
Lord  alone  has  perception  and  thought  from  Himself  (n.  86  extra(ft). 

Perfection  is  through  diversity  (n.  405)  ;  the  ground  of  all  perfedlion  is  unity  of 
parts  (n.  56);  variety  arranged  in  heavenly  form  constitutes  perfediion 
(n.  71) ;  it  increases  toward  interiors  and  decreases  toward  exteriors  (n. 
34,  459) ;  how  it  is  produced  in  heaven  (n.  56,  418). 

Person. — Loving  the  neighbor  is  not  loving  the  person  (n.  390  note). 

Piety. — True  and  false  piety  (n.  535)  ;  life  of  piety  apart  from  charity  is  of  no 
avail  (n.  360,  505  note). 


INDEX    OF    SUBJECTS.  43I 

Place. — In  tlic  spiritual  world  change  of  place  is  a  change  of  state  (a.  192). 

Planes  "f  iho  memory  (n.  345). 

Planets  arc  all  inhabited  (n.  417). 

Plays  u^e<l  tu  teach  children  in  heaven  (n.  334). 

Pleasures  of  the  world  do  not  debar  from  heaven  (n.  358,  359). 

Polygamy  (n.  379). 

Poor  means  those  desirious  of,  but  lacking  in,  knowledges  of  good  and  truth  (n. 
420) ;  the  temptations  of  the  poor  (n.  364) ;  the  poor  in  heaven  (ch. 
xxxix.);  the  poor  man  at  the  rich  man's  gate  (n.  365);  they  enter 
heaven  on  account  of  their  life,  not  on  account  of  their  poverty  (n. 

364). 
Pope. — The  Divinitv  of  the  Lord's  Human  denied  in  council  for  the  pope's  sake 

(n.  86  extr'aa). 
Power  is  from  the  conjuncflion  of  good  and  truth  (n.  232) ;  all  a  man's  power  is 

from  his  will  and  understanding  (n.  228) ;    all  spiritual  power  is  from 

truth  from  good  (n.  539) ;    Divine  truth  has  all  power  in  the  heavens 

(n.  137,  231) ;  angels  as  powers  (n.  137,  231) ;  power  of  the  angels  (ch. 

xxvi.) ;    power  in  hell  (n.  233);    arms  and  hands  signify  powers  (n. 

(n.  231). 
Prayer  in  heaven  (n.  222);    prayer  is  an  acknowledgment  of  the  power  of  God 

and  His  angels  (n.  228). 
Preachers  in  heaven  are  from   the  spiritual  kingdom   (n.  225),  and  are  not 

called  ])riests  (n.  226). 
Preaching  in  heaven  (n.  221,  223,  393). 
Presence. — AH  things  are  in  the  Lord's  presence  (n.  124);    the  Lord's  presence 

as  a  cause  (n.  199);    the  Lord's  presence  in  heaven  (n.   147);    in  the 

spiritual  world  one  comes  into  the  presence  of  another  by  desiring  to 

do  so  (n.  194) ;    in  heaven  people  often  appear  to  be  where  their  look 

is  fixed  (n.  121). 
Priest  (see  Preacher). 

Priesthood  .-signifies  good  of  love  to  the  Lord  (n.  226). 
Prince  of  peace. — The  Lord  called  "the  Prince  of  peace"  (n.  287). 
Principle  must  be  drawn  from  truths  of  doctrine  (n.  356  extract). 
Printing  in  heaven  (n.  258). 
Procreation  in  heaven  and  on  earth  (n.  382);    Divine  order  renews  itself  in 

procreation  (n.  315). 
Profanation. — Those  that  profane  truths  are  cast  into  the  lowest  hells  (n.  456). 
Progression  of  all  things  in  heaven  (n.  163). 
Prophets. — They  saw  angels  with  their  sijiritual  eyes  (n.  76);    how  the  Lord 

spoke  with  the  prophets  (n.  254). 
Proprium  of  angels  (n.  158)  ;    those  in  genuine  innocence  are  kept  apart  from 

their  proprium  (n.  278). 
Providence. — The  poor  may  have  ill  thoughts  about  Divine  providence  (n.  364). 
Prudence. — Children  have  no  prudence  (n.  277). 
Pulse  during  resuscitation  (n.  449). 
Punishment  in  hell  (n.  543,  574,  5S1) ;    there  is  no  punishment  in  the  other  life 

for  inherited  evils  (n.  342)  ;    punishment  of  the  wicked  in  the  second 

state  after  death  (n.  509);  punishment  of  spirits  is  not  from  the  Lord, 

but  from  the  evil  itself  (n.  550). 


Quality. — Ever>'one's  quality  is  determined  by  the  quality  of  his  understanding 
and  will  (n.  60) ;  a  man's  quality  is  known  to  the  angels  from  his  use 
of  vowels  (n.  241)  ;  the  ([uality  of  deeds  and  works  is  determined  by 
the  thought  and  will  behind  them  (n.  472);  the  quality  of  love  is  de- 
termined by  its  end  or  use  (n.  565). 

Quarters  in  heaven  (ch.  xvi.,  n.  17)  ;  they  signify  such  things  as  pertain  to  those 


432  HEAVEN   AND    HELL. 

that  dwell  in  them  (n.  150) ;  they  differ  in  the  different  heavenly  king- 
doms (n.  146) ;  places  of  abode  in  heaven  are  in  different  quarters  ac- 
cording to  the  qualities  of  the  angels  (n.  148) ;  they  are  not  fixed  in  the 
spiritual  world  (n.  123) ;  they  are  determined  in  each  world  by  its  sun 
(n.  141). 


Race. — The  human  race  is  maintained  by  the  Lord  by  equilibrium  (n.  592) ; 
marriages  are  the  seminaries  of  the  race  (n.  384) ;  the  universe  was 
created  for  the  race  (n.  417  extra(5l) ;  those  of  the  race  outside  the 
church  where  the  Word  is,  draw  their  life  from  that  church  (n.  308) ; 
one-fifth  to  one-quarter  of  the  race  dies  in  childhood  (n.  416) ;  conjunc- 
tion of  heaven  with  the  race  (ch.  xxxii.) ;  heaven  and  hell  are  from  the 
human  race  (ch.  xxxv. ,  n.  311) ;  the  similarity  of  the  human  and  an- 
gelic minds  a  proof  that  heaven  is  from  the  human  race  (n.  314). 

Rational. — The  rational  is  either  enriched  or  destroyed  by  knowledges  (n.  356 
extradl)  ;  the  rational  in  heaven  is  clearer  (n.  465);  the  cultivation  of 
the  rational  faculty  (n.  468,  489) ;  beasts  have  no  rational  faculty  (n. 
108). 

Rationality,  true  and  false  (n.  464) ;  the  evil  are  deprived  of  their  rationality 
after  death  (n.  506). 

Reason. — The  reason  of  sensual  men  (n.  267  note,  353)  ;  what  those  that  think 
from  interior  reason  can  perceive  (n.  303). 

Reasoning  of  spirits  about  what  is  to  be  believed  (n.  320)  ;  it  may  defend  any 
delight,  evil  or  good  (n.  385) ;    reasoning  about  truth  and  falsity  (n. 

455)- 

Receptacle. — Knowledges  are  receptacles  for  good  and  tiuth  (n.  356  extradl). 

Reception  is  measured  by  the  love  (n.  349) ;  reception  of  the  Lord  means  re- 
ception of  good  and  truth  from  Him  (n.  80) ;  angels  are  receptions  of 
Divine  good  and  truth  (n.  232) ;  reception  of  rich  and  poor  into  heaven 

(n.  357)- 
Reformation,  how  it  is  effedled  (n.  424) ;  is  aided  by  evil  spirits  (n.  293). 
Regeneration  depends  upon  freedom  (n.  603  extradl) ;    how  it  is  effedled  (n. 

202  note,  523  note) ;  of  what  it  consists  (n.  342  note) ;   it  is  rebirth  (n. 

279) ;    regeneration  explained  by  an  angel  (n.  269) ;   it  is  not  accom- 
plished by  baptism  (n.  329)  ;  regeneration  before  death  (n.  491) ;   state 

of  peace  of  those  being  regenerated  (n.  289). 
Reincarnation. — The  cause  of  a  belief  in  reincarnation  (n.  256). 
Relationships  in  the  other  life  are  such  as  spring  from  love  and  faith  (n.  46). 
Relatives  in  the  world  of  spirits  (n.  427,  494). 
Religion  spread  from  the  Asiatic  world  (n.  322) ;  everyone  has  a  religion  of  some 

kind  (n.  318) ;   the  chief  thing  of  every  religion  is  to  acknowledge  the 

Divine  (n.  319) ;   marriage  love  cannot  exist  between  those  of  different 

religions  (n.  378). 
Repentance  is  not  possible  after  death  (n.  527) ;  it  must  be  from  freedom  (n. 

603  extradl). 
Representatives  and  appearances  in  heaven  (ch.  xix.) ;   what  they  are  (n.  175) ; 

children  in  heaven  are  taught  chiefly  by  representatives  (n.  334)  ;   they 

are  employed  in  teaching  good  spirits  (n.  517). 
Respiration  during  resuscitation  (n.  449). 
Rest. — Sabbath  means  rest  and  peace  (n.  287) ;   a  mere  state  of  rest  not  true 

peace  (n.  290). 
Resurrection. — The  Lord's  resurredlion  (n.  86  extradl,  316,  334) ;  true  and  false 

idea  of  the  resurredlion  (n.  312,  456). 
Resuscitation  of  man  after  death  (ch.  xlvi.,  n.  447-450). 
Revelation. — Diredl  revelation  of  Divine  truth  to  man  is  not  possible  (n.  309) ; 

most  ancient  people  had  diredl  revelation  (n.  306). 


INDEX   OF   SUBJECTS.  433 

Rich  in  heaven  (ch.  xxxix. ) ;  they  enter  heaven  just  as  easily  as  the  poor  (n. 
357);  signification  of  riches  (n.  365);  "rich"  and  "poor"  in  the  Word 
(n.  365) ;  rich  in  hell  (n.  362);  desire  for  riches  (n.  365);  riches  not 
real  blessings  (n.  364). 

Right. — Correspondence  of  right  and  left  (n.  n8). 

Righteous,  who  they  are  (n.  348);  the  government  in  the  celestial  kingdom  is 
called  righteous  (n.  214). 

Righteousness. — In  the  Word  "righteousness"  is  predicated  of  good,  and 
"judgment"  of  truth  (n.  64  note);  "righteousness"  in  the  Word  signi- 
fies celestial  good  (n.  216)  ;  the  righteousness  of  the  Lord  and  those 
that  turn  to  it  (n.  348). 

Rock  signifies  faith  (n.  188) ;  clefts  in  the  rocks  correspond  to  falsities  (n.  488). 

Rooms  in  angels'  houses  (n.  184). 

Ru/e  in  heaven  (n.  564)  ;  two  kinds  of  rule  (n.  220  note);  love  of  rule  not 
possible  in  heaven  (n.  407) ;  lust  of  ruling  destroys  marriage  love  (n. 
380). 

Rulers  {see  Governors). 


Sabbath  means  rest  and  peace  (n.  287). 

Sadness. — The  angels  are  sad  in  certain  states  (n.  159). 

Saints. — >iot  all  the  Roman  Catholic  saints  were  really  good  (n.  535). 

Sanctity,  external  and  internal  (n.  506). 

Salvation  is  from  the  Lord  (n.  321) ;  it  is  not  by  mercy  alone  (n.  521) ;  salvation 
of  the  heathen  (n.  318,  319)  ;  those  in  hell  cannot  be  saved  (n.  595) ; 
Swedenborg  talked  with  angels  about  salvation  (n.  526). 

Satan. — A  name  given  to  the  hell  that  is  in  front  (n.  311) ;  meaning  of  "Satan" 
(n.  544)- 

Saturn,  its  belt  gives  it  refledled  light  (n.  417  extradl). 

Sciences. — The  sciences  enumerated  (n.  353) ;  they  should  serve  as  a  means  of 
becoming  wise  (n.  356)  ;  angels  of  the  inmost  heaven  do  not  store  up 
truths  in  the  memiuy  and  make  a  science  (n.  271)  ;  reasoning  of  scien- 
tists in  the  other  world  (n.  464) ;  delights  of  scientists  in  heaven  (n. 
489). 

Seasons  corresjiond  to  states  in  heaven  (n.  166) ;  seasons  on  other  planets  (n.  417 
extract). 

See. — To  see  signifies  to  understand,  perceive,  and  observe  (n.  145  note). 

Seers  were  those  whose  eyes  were  opened  (n.  76). 

Self. — Separation  from  self  (n.  341);  the  glory  of  self  makes  truth  merely  an 
end  (n.  347).     (See  Love.) 

Seminaries. — Marriages  on  earth  are  the  seminaries  of  the  human  race  (n.  384). 

Sense-conceptions  are  misleading  (n.  74) ;  spiritual  sense  of  the  Word  (n.  259, 

307)- 

Senses. — The  senses  remain  after  death  (ch.  xlviii.);  they  are  acftive  when  a 
man  is  being  withdrawn  from  the  body  (n.  440)  ;  in  heaven  sight  and 
hearing  are  more  excjuisite  than  the  other  senses  (n.  462|«|);  ideas 
about  the  soul  based  on  bodily  senses  are  erroneous  (n.  456) ;  the 
organs  are  the  subjects  of  the  special  senses  (n.  434)  ;  the  delights  of 
the  senses  are  from  their  use  (n.  402)  ;  the  delights  of  the  senses  turn 
away  from  heaven  (n.  398). 

Sensual. — What  the  sensual  man  is  (n.  267,  353  nute,  461). 

5er/es.— Things  in  heaven  are  seen  in  coherent  series  (n.  205). 

Servants  in  heaven  (n.  219). 

Serve. — To  serve  means  to  do  good  to  others  from  a  love  of  good  (n.  218). 

Service. — Forms  of  service  in  heaven  (n.  388). 

Sexes  in  heaven  (n.  366). 

Sharing  of  delights  in  heaven  (n.  399). 


434  HEAVEN    AND    HELL. 

Sight. — Sight  of  the  left  eye  corresponds  to  truths  of  faith ;  of  the  right  eye  to 
their  goods  (n.  ii8  note);  thought  is  internal  sight  (n.  532);  interior 
sight  has  extension  into  the  spiritual  world  (n.  171,  203) ;  extension  of 
natural  and  spiritual  sight  (n.  85) ;  the  outer  and  inner  sight  of  angels 
(n.  128,  462[a]);  sight  in  heaven  is  enlightened  by  Divine  truth  (n. 
266) ;  angelic  speech  in  sight  (n.  244);  the  fulness  of  sight  of  angels 
of  the  inmost  heaven  (n.  270). 

Similes  are  based  on  correspondences  (n.  no). 

Simple, 'who  they  are  (n.  350,  356);  the  simple  have  a  true  idea  of  God,  of 
heaven,  and  of  the  angels  (n.  74,  86) ;  they  think  of  God  as  the 
Ancient  One  in  shining  light  (n.  82);  the  belief  of  the  simple  in  re- 
gard to  life  after  death  (n.  602) ;  the  genuinely  innocent  appear  out- 
wardly simple  (n.  278);  the  simple  in  heaven  (ch.  xxxviii.,  n.  18). 

Situation  of  the  hells  (ch.  Ixi.). 

Societies  in  heaven  (ch.  iv.) ;  societies  in  heaven  are  in  the  form  of  a  man  (ch. 
ix.,  n.  68,  94) ;  celestial-spiritual  societies  (n.  27) ;  each  is  a  heaven  in 
smaller  form  (ch.  vii.,  n.  51,  72);  their  governments  (n.  213);  their 
employments  (n.  391) ;  each  has  its  own  sphere  (n.  591) ;  they  are 
distant  according  to  their  uses  (n.  391) ;  worship  in  the  different  soci- 
eties (n.  56) ;  they  communicate  by  extension  of  sphere  (n.  49) ;  there 
is  no  communication  between  societies  of  different  heavens  except  by 
correspondence  (n.  207) ;  the  ways  to  societies  from  the  world  of  spir- 
its (n.  479) ;  order  of  abode  in  heavenly  societies  (n.  149);  they  differ 
according  to  their  good  (n.  70)  ;  their  growth  (n.  71)  ;  their  arrange- 
ment (n.  43,  52);  subjedl  spirits  are  sent  out  by  the  different  societies 
(n.  603  extradi)  ;  all  in  the  same  society  resemble  each  other  (n.  47) ; 
a  man  enters  the  heavenly  society  Avhere  his  love  is  (n.  479,  510);  a 
man  in  respe6l  to  his  spirit  is  in  some  angelic  society  and  sometimes  ap- 
pears there  (n.  438) ;  societies  are  joined  by  influx  from  the  Lord  (n. 
208)  ;  the  appearance  of  the  Lord  as  a  sun  in  the  different  heavenly 
societies  (n.  159) ;  the  appearance  of  a  society  where  the  Lord  is  vis- 
ibly present  (n.  69) ;  for  every  heavenly  society  there  is  a  coiTespond- 
ing  infernal  society  (n.  542,  588,  594);  men  in  the  world  of  spirits  are 
attached  to  the  heavenly  or  infernal  society  to  which  their  ruling  love 
corresponds  (n.  427)  ;  every  spirit  is  conneefled  with  a  heavenly  or  in- 
fernal society  (n.  497)  ;  societies  in  hell  (n.  541). 
Angels  sometimes  see  societies  in  heaven  as  one  man  (n.  52,  62) ;  arrange- 
ment of  the  angels  in  the  different  societies  (n.  43,  52);  employments 
of  angels  vary  according  to  the  functions  of  their  societies  (n.  387) ; 
how  angels  are  brought  to  their  own  society  (n.  519) ;  few  angels  go  out 
of  their  own  society  into  another,  but  their  spheres  extend  into  other 
societies  (n.  49) ;  angels  from  the  northern  and  southern  societies  in- 
stnidl  spirits  in  the  third  state  after  death  (n.  513) ;  the  best  angels  live 
apart  from  societies  and  are  more  dire6lly  under  the  Divine  auspices  (n. 
50, 189) ;  the  larger  heavenly  societies  consist  of  hundreds  of  thousands 
of  angels  (n.  50). 

Socinians,  their  condition  after  death  (n.  3,  83). 

Son. — The  Son  of  God  from  eternity  was  the  Divine  truth  in  heaven  (n.  86  ex- 
tract); the  Son  as  a  mediator  (n.  526);  sons  and  daughters  signify 
procreated  truths  and  goods  (n.  382[(^]). 

Sou/. — The  soul  and  the  resurredlion  (n.  456)|;  beliefs  about  the  soul,  true  and 
false  (n.  183,  312,  456,  602) ;  state  after  death  of  those  that  have  not 
believed  in  immortality  fn.  452) ;  the  soul  can  only  be  understood  by  a 
knowledge  of  correspondences  (n.  88) ;  the  soul  is  spiritual  and  thinks, 
but  the  body  does  not  (n.  432) :  the  delights  of  the  soul  (n.  396) ;  the 
soul  of  the  Lord  (n.  86  extract,  316). 

Space  does  not  pertain  to  thought  (n.  196) ;  space  in  heaven  (ch.  xxii.) ;  space 
in  heaven  conforms  to  the  state  of  the  interiors  (n.  17) ;    angels  have 


INDEX    OF   SUBJECTS.  435 

no  notion  of  time  and  space  (n.  162);  no  idea  of  space  enters  into  the 
thought  of  the  angels,  although  there  is  an  appearance  of  space  with 
them  (n.  191,  195). 
5/jeecA. —Things  in  human  speech  that  are  from  correspondence  (n.  97);  man's 
speech  is  ordered  to  please  others  (n.  504) ;  man's  speech  and  acfts  are 
governed  by  influx,  because  they  are  in  true  order  (n.  296)  ;  spiritual 
speech  in  man's  interiors  (n.  243) ;  thought  and  speech  among  ancient 
people  (n.  325). 
Speech  of  angels  with  men  (ch.  xxviii.);  angels  cannot  speak  human 
language  (n.  237) ;  but  when  they  talk  with  man  they  use  his  language 
by  conjoining  themselves  with  h'im  (n.  246,  249,  250) ;  the  ideas  of 
angels  are  converted  into  natural  ideas  when  they  converse  with  men 
(n.  168);  subjedb  of  speecii  in  the  other  life  (n.  234,  3551:  the  speech 
of  the  angels  (ch.  xxvii.,  n.  266,  235,  331,  333)  ;  it  is  from  interior 
thought  (n.  234) ;  its  beauty  (n.  238) ;  its  symphony  (n.  242) ;  its 
wisdom  (n.  239);  the  letters  of  angelic  speech  (n.  241);  its  express- 
iveness (n.  240);  varieties  of  speech  among  the  angels  and  in  the  dif- 
ferent kingdoms  of  heaven  (n.  241,  244);  the  speech  of  a  higher 
heaven  is  not  understood  in  a  lower  (n.  210) ;  speech  in  heaven  (n.  2); 
speech  of  little  children  in  the  other  life  (n.  331,  333);  the  speech  of 
spirits  and  angels  is  from  thought  and  affedion  (n.  464);  speech  and 
thought  coincide  in  the  other  life  (n.  457);  celestial  angels  do  not 
think  and  speak  from  truths  (n.  214  note). 
Speech  in  the  hells  (n.  245);  speech  of  evil  spirits  (n.  553). 
Spheres  of  angels  (n.  17);  spheres  of  heaven  and  of  hell  (n.  538);  extension  of 
sphere  from  the  heavenly  societies  (n.  49);  the  spiritual  sphere  or 
sphere  of  life  encompasses  every  human  being  (n.  591,  49  note);  the 
sphere  of  hell  (n.  384,  574)-  ^    .     ^      , 

Spirit— The  spirit  the  real  man  (ch.  xlv.,  n.  76  note,  433.  432,  436,  602);  the 
spirit  freed  from  the  body  is  still  a  man  (n.  456);  the  body  lives  from 
the  spirit  (n.  521);  the  spirit  is  the  real  source  of  sense-aclivity  (n. 
434,  435);  after  death  it  appears  as  it  really  was  in  the  body  (n.  99); 
the  spirit  remains  in  the  body  as  long  as  the  heart  beats  (n.  447) ;  there 
is  an  inmost  communication  of  the  spirit  with  the  breathing  (n.  446); 
man's  spirit  is  what  his  hfe  is  (n.  363);  the  interiors  and  exteriors  of 
man's  spirit  (n.  492) ;  man's  spirit  is  rational  in  the  other  life  only  so 
far  as  it  becomes  so  in  this  (n.  355);  delight  in  heaven  is  such  as  has 
been  the  delight  of  man's  spirit  (n.  395)  ;  man's  spirit  is  in  the  spiritual 
world  (n.  76,  438)  ;  man's  spiritual  life  depends  upon  his  conjunction 
with  spirits  (n.  302) ;  man  is  man  by  virtue  of  his  spirit  not  his  body 
(n.  453)  ;  whv  man  is  governed  through  spirits  (n.  296);  how  man  is 
led  by  spirits  (n.  441) ;  what  happens  when  man  is  withdrawn  from  the 
body  (n.  440)  ;  when  man's  spirit  is  released  it  is  either  in  his  good 
or  in  his  evil  (n.  577)  ;  when  man  becomes  a  spirit  he  does  not  know 
that  he  has  died  (n.  461). 
Spirits  associated  with  man  are  such  as  is  his  affedion  or  love  (n.  245,  292, 
295);  spirits  do  not  flow  into  man  from  his  memory  (n.  298) ;  spirits 
are  not  aware  of  the  existence  of  the  world  (n.  249,  292) ;  they  cannot 
see  natural  objects  (n.  582)  ;  spirits  from  other  earths  (n.  417  extrad) ; 
spirits  who  experience  heavenly  joy  (n.  409,  410) ;  erroneous  ideas  of 
spirits  in  regard  to  heavenly  happiness  (n.  403,  404);  spirits  taken  into 
heaven  to  be  taught  (n.  411);  they  do  not  commit  knowledges  to  mem- 
ory but  to  life,  which  is  their  memory  (n.  517);  they  can  do  nothing 
contrary  to  their  ruling  love,  and  what  is  not  in  hannony  with  it  is  re- 
moved (n.  479);  their  memory  and  its  cultivation  (n.  469);  why  they 
are  invisible  and  in  human  form  (n.  453,  454);  they  have  three  de- 
grees of  interiors  (n.  33) ;  their  past  evils  are  disclosed  on  entering  the 
other  life  (n.  462[<J]);  their  charader  known  from  their  ways  (n.  534)  ; 


436  HEAVEN    AND    HELL. 

they  soon  choose  congenial  companions  after  death  (n.  450) ;  when  in 
the  state  of  interiors  they  show  what  they  really  were  in  the  world  (n. 
505)  ;  state  of  a  spirit  whose  communication  with  others  was  cut  off  (n. 
203) ;  their  reasoning  about  what  is  to  be  believed  (n.  320) ;  they  ex- 
hibit innocence  by  presenting  themselves  naked  (n.  280  note) ;  their 
discussion  of  the  order  of  life  of  men  and  animals  (n.  352);  they  can- 
not approach  a  corpse  (n.  449)  ;  certain  simple  spirits  taken  up  into 
heaven  (n.  268)  ;  certain  spirits  were  indignant  because  they  were  un- 
able to  remember  (n.  465) ;  how  they  lead  men  (n.  441) ;  their  super- 
iority over  men  (n.  576);  each  goes  to  his  own  society  after  death  (n. 
510) ;  how  they  are  clothed  to  enter  heaven  (n.  519) ;  the  spirits  who 
spoke  with  the  prophets  did  not  know  but  that  they  were  Jehovah  (n. 
254) ;  beliefs  about  spirits  (n.  602) ;  their  grief  at  the  ignorance  in  the 
church  in  regard  to  the  things  of  heaven  (n.  77);  subjecfl  spirits  (n. 
601,  603  extratl) ;  emissary  spirits  (n.  255);  enthusiastic  spirits  (n. 
249) ;  difference  between  a  spirit  and  a  man-spirit  (n.  552) ;  children 
in  heaven  tempted  to  speak  by  spirits  (n.  343). 
Evil  spirits  dwell  in  the  hell  that  is  in  front  (n.  311)  ;  they  are  associated 
with  man  for  his  reformation  (n.  293);  evil  spirits  hate  men  (n.  249) ; 
the  deUghts  of  evil  spirits  (n.  389,  574)  ;  they  suffer  in  the  presence  of 
heavenly  delight  (n.  400);  when  an  angel  looks  at  an  evil  spirit  he 
swoons  (n.  232) ;  they  are  tortured  by  a  breath  from  heaven  (n.  429, 
572);  their  punishment  (n.  509);  their  torment  (n.  573);  evil  spirits 
admitted  to  heaven  temporarily  (n.  18,  525);  the  punishment  of  evil 
spirits  is  not  from  the  Lord  but  from  their  evil  (n.  550);  how  evil  spirits 
cast  themselves  into  hell  (ch.  Ivii.,  510,  558[/'],  573);  the  reception  of 
evil  spirits  in  hell  (n.  574) ;  their  appearance  in  hell  (n.  584)  ;  they  hide 
in  caverns  to  escape  the  light  of  heaven  (n.  481) ;  their  abodes  in  the 
hells  (n.  586,  587);  spirits  in  hell  are  turned  toward  darkness  (n.  123, 
151) ;  their  irrationality  (n.  455) ;  vastation  of  evil  spirits  (n.  551) ;  they 
sometimes  turn  temporarily  toward  the  quarters  of  heaven  and  perceive 
truths  (n.  153) ;  evil  spirits  cannot  perceive  falsities  (n.  487)  ;  evil  spir- 
its cannot  see  good  spirits,  but  the  good  can  see  the  evil  (n.  583);  evil 
spirits  seen  in  the  light  of  heaven  appear  in  the  form  of  their  own  evil 
(n.  553) ;  their  forms  are  the  forms  of  love  of  self  and  the  world  (n. 
554) ;  the  spirits  beneath  heaven  have  confused  notions  in  regard  to  if 
(n.  66) ;  confusion  caused  by  evil  spirits  coming  among  good  spirits  (n. 
152)  ;  spirits  who  lead  others  into  what  is  their  own  (n.  558[a]);  spirits 
who  cause  melancholy  and  anxiety  (n.  299) ;  spirits  who  obsessed  man 
were  natural  and  corporeal  (n.  257) ;  spirits  who  had  loved  rule  in  the 
world  (n.  563);  the  malice  and  artifices  of  infernal  spirits  (ch.  Ix.,  n. 
577,  580) ;  spirits  who  believed  that  knowledges  would  give  them 
entrance  to  heaven  (n.  518) ;  those  that  believed  that  they  could  change 
their  life  and  accept  Divine  truth  after  death  (n.  527) ;  those  that  had 
reje6ted  the  world  and  afflidted  themselves  not  happy  in  heaven  (n. 
535);  those  that  have  confirmed  themselves  in  a  belief  in  their  own 
powers  not  received  into  heaven  (n.  10).  (See  Angels,  World  of 
spirits,  Swedenborg. ) 

Spiritual. — The  things  that  come  forth  from  the  sun  of  heaven  are  called  spirit- 
ual (n.  172);  the  spiritual  is  above  and  wholly  distincft  from  the  natural 
(n.  116);  nature  was  created  to  clothe  the  spiritual  (n.  102);  things 
spiritual  cannot  be  comprehended  through  knowledges  (n.  356  extradt) ; 
the  difference  between  celestial  and  spiritual  children  (n.  339) ;  differ- 
ence between  the  spiritual  of  man  and  the  spiritual  of  beasts  (n.  435) ; 
the  spiritual  Divine  and  the  spiritual  angels  (n.  31) ;  the  change  of 
natural  into  spiritual  delights  (n.  488). 

States  of  little  children  after  death  (n.  336,  345);  in  the  Word  all  things  that 
relate  to  space  signify  such  things  as  relate  to  state  (n.  197) ;    negative 


INDEX    OF   SUBJECTS.  437 

and  affirmative  stales  toward  truth  (n.  356  extracl)  ;  states  after  death 
(n.  457)  ;  states  before  and  after  death  are  the  same  (n.  312) ;  state  of 
the  well  disposed  when  they  tirst  enter  the  other  life  (n.  412)  ;  the 
opening  state  after  death  lasts  a  few  days  (n.  451);  in  the  spiritual  world 
change  of  place  is  a  change  of  state  (n.  192,  193) ;  the  first  state  after 
death  (ch.  li.,  n.  493,  496,  498);  the  second  state  after  death  (ch.  Hi., 
502,  503);  the  separation  of  the  evil  and  the  good  takes  place  in  the 
second  state  after  death  (n.  511);  the  second  state  of  the  wicked  (n. 
508);  the  third  state  of  man  after  death  (ch.  liii.,  n.  512);  some  do 
not  pass  through  the  three  prelimary  states  after  death  (n.  491);  state 
of  man  in  the  world  of  spirits  (n.  481);  change  of  state  in  the  world 
of  spirits  (n.  427) ;  the  world  of  spirits  is  the  intermediate  state  be- 
tween heaven  and  hell  (n.  421);  a  man  may  know  of  his  future  state 
from  his  ruling  love  (n.  487) ;  state  of  heaven  is  one  of  conjun(flion  of 
good  and  truth,  state  of  hell  is  one  of  conjuncftion  of  evil  and  falsity  (n. 
422). 
Angels'  changes  of  states  correspond  to  changes  of  times  and  seasons 
(n.  155) ;  change  of  state  of  the  angels  (ch.  xvii.,  n.  157-159);  states 
of  innocence  and  peace  of  the  angels  and  in  heaven  (ch.  xxxi., 
xxxii.,  n.  284,  289) ;  angels'  movements  are  changes  of  state  (n. 
192) ;  angels  know  each  other's  states  (n.  236) ;  reasons  for  changes  of 
state  in  heaven  (n.  158) ;  the  states  of  the  interiors  are  what  make 
heaven  (n.  17,  33) ;  in  heaven  there  are  changes  of  state  instead  of 
years  and  days  (n.  163);  eternity  means  state,  not  time,  to  angels  (n. 
167);  holy  state  of  those  listening  to  preaching  in  heaven  (n.  224). 

Stomach. — The  spirits  that  cause  melancholy  have  relation  to  the  stomach  (n. 
299). 

Stones  signify  truths  of  faith  (n.  188  note);  signify  Divine  truth  (n.  534); 
houses  of  stone  signify  what  relates  to  truth  (n.  186  note);  churches  in 
the  spiritual  kingdom  are  built  of  stone  (n.  223) ;  precious  stones  in 
heaven  (n.  489). 

Storge. — The  love  called  storge  (n.  277). 

Subject — Emissary  spirits  called  subjecfts  (n.  255);  man  a  subjedl  that  will  serve 
as  a  source  and  containant ;  the  organs  are  the  subjedts  of  the  special 
senses  (n.  434). 

Substance. — All  things  that  exist  interiorly  in  man  exist  in  forms  which  are  sub- 
stances (n.  418) ;  anything  that  is  supposed  to  exist  apart  from  a  substan- 
tial subje(fl  is  nothing  (n.  434). 

Sutlt  its  correspondence  (n.  1,  119) ;  those  "that  shine  forth  as  the  sun"  (n.348); 
everything  spread  out  under  the  sun  and  that  receives  heat  and  light 
from  it  is  what  is  called  the  natural  world  (n.  89) ;  all  nature  has  its 
beginning  in  the  sun  of  the  world  (n.  116)  ;  the  power  of  its  heat  and 
light  (n.  137) ;  the  natural  sun  appears  to  the  angels  as  dense  darkness 
(n.  122,  151);  the  world's  sun  used  as  a  comparison  to  explain  the 
Lord's  adlivity  (n.  139);  its  changelessness  represents  the  changeless- 
ness  of  the  Lord  (n.  158) ;  the  natural  sun  produces  times  and  seasons 
in  the  world ;  the  sun  of  heaven  by  its  appearance  marks  changes  of 
state  in  heaven  (n.  164) ;  the  four  quarters  are  determined  in  each  world 
by  its  sun  (n.  141);  things  in  heaven  come  forth  from  the  sun  of  heaven 
and  those  on  earth  from  the  sun  of  earth  (n.  172);  the  two  suns  the 
origins  of  the  two  kinds  of  heat  (n.  567) ;  the  sun  in  heaven  (ch.  .\iv.); 
the  Lord  the  sun  of  heaven  (n.  117,  549);  appearance  and  jiosition  of 
the  sun  of  heaven  (n.  118,  159);  the  difference  in  position  of  the  sun 
and  moon  in  heaven  is  thirty  degrees  (n.  146). 

Swedenborg  admitted  into  the  state  of  being  withdrawn  from  the  body  (n.  440, 
441)  ;  permitted  to  experience  resuscitation  (n.  449) ;  why  he  was  per- 
mitted to  see  and  hear  spiritual  things  (n.  312);  how  he  talked  with 
angels  (n.  246);  his  language  in  tnlking  witli  angels  (n.  255);    he  was 


438  HEAVEN   AND   HELL. 

raised  up  into  light  by  degrees  (n.  130) ;  was  elevated  to  the  inner 
sphere  of  heaven  (n.  79) ;  was  permitted  to  see  the  extent  of  the  unin- 
habited heaven  (n.  419) ;  the  appearance  to  him  of  objecfts  in  heaven 
(n.  174);  he  journeyed  through  space  by  change  of  state  (n.  192)  ;  was 
given  a  heavenly  perception  of  the  meaning  of  eternity  (n.  67) ;  entered 
into  the  angelic  state  (n.  234);  experienced  the  peace  of  heaven  (n. 
284) ;  was  permitted  to  experience  heavenly  joys  and  delights  (n.  413); 
often  saw  that  angels  are  human  forms  or  men  when  he  was  in  his 
bodily  senses  (n.  74,  75);  saw  the  Lord  in  various  ways  (n.  118,  121); 
saw  an  angelic  society  with  the  Lord  present  (n.  69);  was  shown  how 
the  angels  have  the  Lord  continually  before  their  faces  (n.  143) ;  saw  a 
whole  society  as  one  angel  (n.  52) ;  was  shown  the  power  of  the  an- 
gels (n.  229,  231) ;  saw  the  ways  to  heaven  and  hell  (n.  534) ;  saw  the 
forms  of  certain  hells  (n.  553);  was  permitted  to  look  into  the  hells 
(n.  586) ;  witnessed  the  effe6i  of  heavenly  delight  on  evil  spirits  (n. 
400);  was  taught  about  the  correspondences  in  the  vegetable  kingdom 
(n.  109) ;  saw  writing  and  printing  in  heaven  (n.  258) ;  received  from 
heaven  a  paper  written  in  Hebrew  (n.  260) ;  saw  children  in  heave«i 
and  their  happiness  (n.  337). 
Angels  were  permitted  to  enter  info  Swedenborg's  natural  thoughts  (h. 
168) ;  he  was  withdrawn  from  the  body  into  the  society  of  angels  (n. 
46,  47),  and  talked  with  them  (n.  16,  234),  about  the  conjund^ion  of 
heaven  with  man  (n.  302),  about  salvation  (n.  526),  about  their  places 
of  abode  (n.  183, 184),  about  their  form  (n.  77),  about  the  Word  (n. 
310),  about  time  (n.  168),  about  eternal  life  (n.  406),  about  true  mar- 
riage love  (n.  374),  about  adultery  (n.  385) ;  he  was  taught  by  angels 
in  regard  to  the  last  judgment  (n.  312),  in  regard  to  Divine  worship  in 
heaven  (n.  222,  223),  in  regard  to  changes  of  state  in  heaven  (n.  158)  ; 
he  talked  with  spirits  as  a  spirit  and  as  a  man  in  the  body  (n.  436) ;  he 
talked  with  those  who  had  lived  at  various  times  in  the  past  (n.  363, 
480),  with  those  who  had  withdrawn  themselves  in  the  world  and  had 
lived  apart  (n.  359,  535),  with  learned  men  in  the  other  world  (n. 
354,  464),  with  the  poor  in  heaven  (n.  364),  with  spirits  on  the  third 
day  after  their  death  (n.  452),  with  Chinese  spirits  (n.  325),  with  saints 
(n.  535),  with  spirits  from  other  earths  (n.  417  extradl),  with  one  who 
seemed  to  be  Cicero  (n.  322). 
Symphony  of  angelic  speech  (n.  242). 


Ta/k. — To  talk  with  spirits  is  dangerous,  and  therefore  rarely  permitted  (n.  249), 

Taste. — The  five  senses  (n.  402,  462). 

Teaching  of  little  children  in  heaven  (n.  334). 

Teeth. — What  "the  gnashing  of  teeth"  is  (ch.  lix.,  n.  575);  teeth  correspond  to 
outmost  things  in  nature  (n.  575). 

Temple  represents  the  Divine  Human  of  the  Lord  (n.  187) ;  why  the  temples  of 
the  ancients  were  turned  toward  the  east  (n.  119). 

Temptation. — State  of  peace  after  temptation  (n.  289)!;  temptation  of  children  in 
heaven  (n.  343) ;  temptation  and  freedom  (n.  603  extraefl). 

Thinking. — The  Lord  flows  mediately  into  man's  thinking  through  his  willing 
(n.  26). 

Theatre. — Nature  a  theatre  representing  the  Lord's  kingdom  (n.  106). 

Thought. — What  the  term  "thought"  means  (n.  500);  its  relation  to  the  life  (n. 
526);  all  thought  is  from  affection  (n.  236,  298);  it  is  led  in  accord- 
ance with  the  intentions  (n.  532) ;  thought  among  ancient  people  (n. 
323) ;  many  heavenly  things  are  expressible  in  ideas  of  natural  thought 
(n,  239);  extension  of  thought  and  affecftion  (n.  203,  477);  source  of 
tiiought  in  the  good  and  in  the  evil  (n.  577);    all  that  man  thinks  is 


INDEX   OF   SUBJECTS.  439 

from  influx  (n.  603  extrad) ;  thought  without  aeftion  is  nothing,  and  is 
dissipated  (n.  475);  all  things  of  thought  are  inscribed  not  only  on 
the  brain  but  also  on  the  whole  body  (n.  463) ;  truth  that  is  loved  en- 
ters with  light  into  the  mind's  thought  (n.  603) ;  an  invisible  Divine  is 
not  an  objedl  of  thought  (n.  3). 
Man's  thought  from  natural  light  (n.  170);  thoughts  of  those  in  self-love 
(n.  561) ;  natural  thought  rests  upon  ideas  of  time  and  space  (n.  169); 
space  does  not  pertain  to  thought  (n.  196);  examples  of  internal  and 
external  thought  (n.  496)  ;  internal  and  external  thought  should  make 
one  by  correspondence  (n.  499);  children  have  no  internal  thought  (n. 
277) ;  when  a  man  is  thinking  abstractedly  from  the  body  he  sometimes 
appears  in  his  angelic  society  (n.  438) ;  spirits  enter  into  man's  thought 
(n.  292);  speech  of  angels  flows  first  into  man's  thought  (n.  24S);  the 
natural  thought  of  man  is  changed  by  angels  into  spiritual  thought  (n. 
165);  in  the  body  man  thinks  both  naturally  and  spiritually  (n.  356); 
thought  of  angels  is  spiritual,  of  men  natural  (n.  306);  difference  be- 
tween natural  and  spiritual  thought  (n.  130,  464);  how  spiritual  thought 
is  acquired  (n.  512) ;  angels  permitted  to  enter  into  Swedenborg's 
natural  thought  (n.  168);  proper  thought  about  angels  (n.  183); 
thought  remains  after  death  (ch.  xlviii.);  thought  of  the  spirit  com- 
municates with  the  breathing  (n.  446) ;  the  sharing  of  thought  with 
angels  during  resuscitation  (n.  449) ;  right  thought  about  God  essential 
to  entering  heaven  (n.  358) ;  thought  is  represented  in  the  other  life  by 
ways  (n.  534);  thought  of'^  angels  is  immeasurably  superior  to  that  of 
men  (n.  576);  thought  is  wiser  in  heaven  (n.  462[<j]);  thought  of  an- 
gels (n.  266);  why  angels  think  spiritually  (n.  199);  the  speech  of 
angels  enters  into  their  thought  (n.  251)  ;  thought  derived  from  heav- 
enly love  with  angels  is  in  human  form  (n.  460) ;  appearance  of  the 
particulars  of  angels'  thought  (n.  240);  objecfls  of  thought  in  the  other 
world  (n.  355) ;  angels  recognize  the  nature  of  a  sjiirit's  freedom  by  a 
cummunication  of  affecflion  and  thought  (n.  590);  eveiy  thought  of 
an  angel's  spreads  forth  into  heaven  (n.  79);  language  in  heaven  flows 
from  affecftion  and  thought  (n.  236) ;  speech  and  thought  coincide  in 
the  other  life  (n.  2,  457);  writing  in  heaven  flows  naturally  from 
thought  (n.  262)  ;  those  in  the  spiritual  world  see  in  thought  those 
whom  they  desire  to  see  (n.  194,  494) ;  thought  of  a  higher  heaven 
never  perceived  by  a  lower  (n.  210) ;  subje<fl  spirits  do  not  think  from 
themselves  (n.  603  extradl). 
'  Thought  apart  from  willing  is  impossible  (n.  199);  how  thought  and 
will  make  one  (n.  372) ;  in  the  second  state  after  death  man's  will 
and  thought  make  one  (n.  503)  ;  thought  may  be  from  the  understand- 
ing alone  without  the  will  (n.  424);  man  is  such  as  are  his  will  and 
thought  (n.  463) ;  thought  makes  the  man  only  so  far  as  it  goes  forth 
from  the  will  (n.  474) ;  thought  is  the  form  of  the  will  (n.  500) ;  to 
live  spiritually  is  to  think  and  to  will  (n.  432);  thought  and  will  are 
the  interiors  (n.  444);  thought  and  will  control  the  body  (n.  453); 
will  and  thought  are  comjileted  in  works  (n.  475);  will  and  thought 
behind  deeds  and  works  determine  their  charadler  (n.  472).  {Sec^  L/fe, 
Perception. ) 

Throne. — The  Lord's  throne  signifies  His  kingdom  and  heaven  (n.  8,  24). 

Time  in  heaven  (ch.  xviii.,  n.  411);  correspondence  of  times  and  seasons  in 
heaven  (n.  155);  angels  have  no  notion  of  time  and  space  (n.  162); 
to  angels  eternity  means  state  and  time  (n.  167) ;  time  that  spirits  stay 
in  the  world  of  spirits  (n.  426). 

Tone. — Angels  know  each  others  affe(ftions  by  their  tone  (n.  236) ;  angels  ex- 
press much  by  tone  (n.  269). 

Tongue  of  the  Greatest  Man  (n.  96) ;  tongue  is  caused  to  vibrate  by  angelic 
speech  (n.  248). 


440  HEAVEN    AND    HELL. 

Torment  in  hell  (n.  573,  574) ;  torment  is  permitted  in  the  hells  for  the  purpose 
of  restraint  (n.  581). 

Transparency  of  objedls  seen  in  heaven  corresponds  to  an  enlightened  under- 
standing (n.  489). 

Trees,  their  correspondence  (n.  iii,  176,  489,  520) ;  in  heaven  trees  bear  fruit  in 
accordance  with  the  good  of  love  (n.  176). 

Trinity. — The  true  idea  of  the  Trinity  (n.  86  extradl). 

Trut/i. — Wall  signifies  truth  as  a  defense  (n.  73,  307) ;  garments  of  angels  cor- 
respond to  truths  (n.  179);  breadth  means  a  state  of  truth  (n.  197); 
needle's  eye  signifies  spiritual  truth  (n.  365);  man  corresponds  to  un- 
derstanding of  truth,  woman  to  affedtion  for  truth  (n.  368);  man 
means  one  in  whom  are  goods  and  truths  (n.  73)  ;  truth  defiled  cor- 
responds to  urine  (n.  488) ;  truth  is  represented  by  "the  stone  at  the  di- 
viding of  the  ways  "  (n.  534^ ;  there  are  three  kinds  of  truth,  civil, 
moral,  and  spiritual  (n.  468) ;  those  in  the  kidneys  of  the  Greatest 
Man  are  in  truths  searching,  separating,  and  corredling  (n.  96) ;  all 
truths  emit  light  (n.  132) ;  truths  in  the  light  of  heaven  (n.  356  extradl); 
perception  of  truth  in  the  light  of  heaven  (n.  481) ;  those  in  heavenly 
love  accept  instrudlion  and  perceive  truths  (n.  487) ;  truth  is  implanted 
in  use  and  makes  one  with  it  in  heaven  (n.  517);  truths  of  doctrine  of 
the  church;  the  comprehension  of  spiritual  truths  (n.  356  extradl) ; 
truth  belongs  to  the  memory  and  to  thought  therefrom  (n.  26) ;  man 
has  ability  to  acknowledge  truth  without  receiving  it  (n.  153) ;  truth 
that  is  loved  enters  with  light  into  the  mind's  thought  (n.  603)  ;  truths 
that  must  be  learned  by  man  (n.  351);  true  intelligence  arises  from  a 
love  for  truth  (n.  347)  ;  indulging  the  senses  of  touch  and  taste  renders  a 
man  stupid  in  regard  to  spiritual  truth  (n.  462M) ;  unrecognized  truths 
(n.  265);  every  truth  has  infinite  extension  (n.  270);  reformation  is 
effedled  by  means  of  truths  (n.  424) ;  man's  interiors  are  elevated  by 
means  of  truths  from  the  Word  (n.  253) ;  truths  are  received  from 
others  by  children;  truths  must  be  seen  from  within  (n.  352) ;  truth  is 
not  a  matter  of  reasoning  (n.  385) ;  mere  reasoning  about  truth  is  not 
an  acceptance  of  it  (n.  518);  truth  learned  from  the  Word  is  removed 
from  those  without  real  faith  (n.  482) ;  truth  from  self  is  not  truth  (n. 
8) ;  truths  that  the  evil  have  are  put  away  in  the  world  of  spirits  (n. 
425);  evil  spirits  become  irrational  by  rejedling  the  Divine  and  the 
truths  of  the  church  (n.  455);  the  genuine  rational  faculty  consists  of 
truths  and  not  falsities  (n.  468) ;  from  truth  anyone  can  perceive  falsity, 
but  not  vice  versa  (n.  487) ;  the  equilibrium  between  truth  and  falsity  (n. 
589) ;  for  every  truth  there  is  an  opposite  falsity  (n.  541) ;  those  that 
profane  truths  are  cast  into  the  lowest  hell  (n.  456) ;  angels  of  the  in- 
most heaven  do  not  store  up  tmths  in  the  memory  (n.  271);  celestial 
angels  know  by  influx  whether  the  truths  they  have  are  true  (n.  26) ; 
celestial  angels  do  not  think  and  speak  from  truths  (n.  214  note) ;  ce- 
lestial angels  see  truths  but  do  not  talk  about  them  (n.  225) ;  scientists 
in  heaven  reason  about  truths  (n.  464). 
Divine  truths  are  the  laws  of  order  (n.  523) ;  they  cannot  be  received  after 
death  by  the  angels  (n.  527);  all  things  are  created  by  means  of  Di- 
vine truth  (n.  137) ;  Divine  truth  has  all  power  (n.  231,  232) ;  intelli- 
gence is  from  Divine  truth  (n.  180) ;  diredl  revelation  of  Divine  truth 
to  man  is  not  possible  (n.  309) ;  the  Word  in  its  essence  is  Divine  truth 
Tn.  259) ;  some  knowledges  give  entrance  to  Divine  truth,  some  do  not 
(n.  356  extradt);  the  true  and  false  love  for  Divine  truth  (n.  347); 
beauty  after  death  depends  upon  the  degree  of  love  for  Divine  truth 
(n.  459);  Divine  means  are  Divine  truths  (n.  522)  ;  the  Lord's  gar- 
ments represent  Divine  truths  (n.  129) ;  the  reception  of  Divine  truths 
by  angels  (n.  25) ;  Divine  truths  are  inscribed  on  the  interiors  of  an- 
gels of  the  inmost  heaven  (n.  270) ;  Divine  truth  is  the  light  of  heaven 


INDEX   OF   SUBJIXTS.  44I 

(n.  117,  266,  462[rt],  549);  Divine  truth  as  Divine  lii^lit  in  tlie  minds  of 
angels  (n.  489);  the  Divine  is  called  in  heaven  Divine  truih  (n.  13); 
the  Son  of  God  from  eternity  was  the  Divine  truth  in  heaven  (n.  86 
extradl). 
Love  to  the  Lord  is  willing  and  doing  Divine  truth  (n.  271);  all  Divine 
truths  are  included  in  love  to  the  Lord  and  love  to  the  nciglibor  (n.  19) ; 
the  Word  means  Divine  truth  in  the  Lord  from  the  Lord  (n.  137). 
{See  Faith,  Good  and  Truth.) 
Turning. — Angels  turn  according  to  their  ruling  love  (n.  143);  the  wonderful 
things  about  turning  to  the  Lord  (n.  144) ;  turning  of  evil  spirits  toward 
the  quarters  of  heaven  (n.  153);  conjunclion  effected  by  turning  (n. 
255)- 


Understanding,  its  enlightenment  (n.  130  note) ;  man's  understanding  is  the  out- 
go (exish're)  of  his  life  (n.  26  note,  474  note) ;  the  life  of  man's  under- 
standing is  the  life  of  his  faith  (n.  9) ;  it  is  obscured  and  weakened  by 
the  pleasures  of  the  appetites  (n.  462[rt]) ;  it  is  obscured  by  looking  to 
what  is  one's  own  (n.  558[«]) ;  the  understanding  of  children  in  heav- 
en (n.  336) ;  the  transparency  of  objecfls  seen  in  heaven  corresponds  to 
an  enlightened  understanding  (n.  489) ;  the  light  of  heaven  illuminates 
both  the  sight  and  understanding  (n.  127  note);  angels  have  under- 
standing from  Divine  truth,  and  their  understanding  is  their  inner  sight 
(n.  128);  with  angels  the  outer  sight  corresponds  to  the  inner  sight  or 
understanding  (n.  462[rt]);  those  in  the  eye  of  the  Greatest  Man  are  in 
the  understanding  (n.  96).     {See  Will.) 

Union. — The  union  of  Divine  good  and  truth  in  the  Lord ;  the  union  of  the 
Lord  with  the  Father  (n.  86  extracfl) ;    what  true  marriage  union  is  (n. 

375)- 

Unity. — Perfe6l  unity  is  from  diversity  or  variety  (n.  56,  405). 

Universe,  its  creation  (n.  112) ;  all  things  in  it  have  relation  to  good  and  truth 
(n.  137);  all  the  planets  aie  inhabited  (n.  417);  the  Lord  the  God  of 
the  universe  (n.  2). 

Use. — Use  is  the  end  for  which;  it  is  the  first  and  last  (n.  112  note);  use  as  an 
end  in  the  dominion  of  love  of  the  neighbor  (n.  564)  ;  uses  are  goods 
of  love  and  charity  (n.  402) ;  what  it  is  to  perform  uses  (n.  64);  those 
that  perform  uses  (n.  390)  ;  every  general  use  is  composed  of  innumer- 
able mediate  uses  (n.  392) ;  the  number  of  uses  in  the  vegetable  king- 
dom (n.  109) ;  uses  take  on  a  form  in  the  natural  world,  and  present 
themselves  in  effedl  (n.  96);  uses  are  everywhere  present  in  a6l  or 
effedl  (n.  96);  every  good  has  its  delight  and  quality  from  use  (n.  112 
note);  the  use  of  the  senses  causes  their  delights  (n.  402) ;  every  thing 
good  is  good  in  the  measure  of  its  use  (n.  107) ;  the  body  is  furnished 
to  the  spirit  in  order  that  it  may  perform  uses  in  the  world  (n.  432) ; 
every  part  of  man  performs  some  use  (n.  64);  wisdom  is  loving  use  (n. 
390);  knowledges  with  use  as  an  end  (n.  356  extracfl) ;  the  Lord's 
kingdom  is  a  kingdom  of  ends  or  uses  (n.  112)  ;  uses  in  heaven  (n. 
361  note,  405,  517);  occupation  in  heaven  is  according  to  the  corre- 
spondence of  a  man's  use  (n.  394);  heavenly  love  consists  in  loving 
uses  for  the  sake  of  uses  (n.  557)  ;  in  heaven  to  perform  uses  is  the  de- 
light of  every  one's  life  (n.  219);  all  delights  of  heaven  are  brought 
together  in  uses  (n.  402) ;  the  rich  in  heaven  set  their  hearts  on  uses 
only  ( n.  361) ;  heavenly  societies  are  distin<5l  in  accordance  with  use 
(n.  387,  391) ;  those  who  do  not  perform  uses  for  the  general  good  are 
cast  out  of  heaven  (n.  64) ;  uses  performed  from  love  of  self  (n.  556)  ; 
those  that  have  performed  uses  for  their  own  advantage  (n.  508) ;  spirits 
who  had  in  the  world  looked  to  themselves  and  not  to  uses  (n.  563); 


442  •  HEAVEN    AND    HELL. 

good  and  evil  uses  in  the  other  life  (n.  363)  ;  perverted  uses  in  hell  (n, 
362) ;  all  evil  spirits  perform  a  use  (n.  508). 


Variety  in  heaven  (n.  20  note,  56,  71,  405) ;  variety  of  goods  (n.  41,  231). 
Vastation  of  good  and  evil  (n.  513)  ;  vastation  of  evil  spirits  (n.  551). 
Vipers. — Genii  appear  as  vipers  (n.  579). 
Visions. — Why  visions  are  not  used  to  instrucft  men  about  the  future  life  (n. 

456). 
Voice  signifies  Divine  truth  (n.  i)  ;  voices  of  evil  spirits  (n.  553). 
Voluntary  and  intelledlual  (n.  32). 
Vowels  of  angelic  speech  (n.  241) ;  they  express  affe(5tion  (n.  261). 


Ways  signify  truths  that  lead  to  good  (n.  479  note,  590)  ;  ways  to  heaven  and  to 
hell  (n.  479,  534) ;  ways  from  places  of  instruction  to  heaven  (n.  520). 

Wealth  does  not  debar  from  heaven  (n.  357)  ;    various  forms  of  love  of  wealth 
(n.  565). 

West. — The  west  in  heaven  (n.  148,  149),  and  in  hell  (n.  587). 

Whole. — Every  whole  exists  from  the  harmony  of  its  parts  (n.  56). 

Wicked,  how  they  are  cast  into  hell  (n.  491)  ;  the  wicked  after  death  (n.  508). 

Wife. — Husband  and  wife  after  death  (n.  368,  494) ;   heaven  and  the  church 
called  "wife"  (n.  180,  371). 

Wind. — Angels  are  not  winds  (n.  183).  ^ 

Will. — What  the  term  "will"  means  (n  500) ;  it  is  the  will  that  makes  the  man 
(n.  474) ;  man  is  such  as  are  his  will  and  thought  (n.  463)  ;  the  will  is 
the  very  spiritual  part  of  man  (n.  529) ;  the  will  is  the  receptacle  for 
good  or  evil  (n.  589)  ;  man's  intention  is  his  will  (n.  532) ;  the  life  of 
man's  will  is  the  life  of  his  love  (n.  9)  ;  everyone's  lust  belongs  to  his 
love,  and  his  love  to  his  will  (n.  574)  ;  all  that  man  wills  is  from  influx 
{n.  603  extradl) ;  only  what  gains  entrance  into  man's  will  becomes  his 
(n.  598)  ;  in  respedt  to  his  will  man  is  born  into  every  evil  (n.  424)  ; 
the  will  of  those  in  genuine  innocence  is  their  memory  (n.  278) ;  a 
subjugated  mind  has  either  no  will  or  an  opposing  will  (n.  380)  ;  the 
will  is  kindled  by  love  (n.  473)  ;  all  things  of  the  will  that  are  in  har- 
mony with  the  ruling  love  are  called  loves  (n.  477)  ;  man  has  the  same 
will  and  love  after  death  as  before  (n.  547)  ;  after  death  man  is  his  own 
love  and  his  own  will  (n.  479)  ;  the  will  is  manifested  in  the  looks  and 
gestures  in  the  other  life  (n.  457)  ;  the  celestial  kingdom  is  the  volun- 
tary part  of  heaven  (n.  95)  ;  the  activity  of  the  will  of  evil  spirits  (n. 
508). 
Will  and  understanding  together  make  the  man  (n.  423)  ;  man  is  such  as 
are  his  will  and  understanding  (n.  350)  ;  all  things  of  man's  life  depend 
upon  his  ability  to  understand  and  to  will  (n.  203)  ;  the  will  and  un- 
derstanding constitute  the  spiritual  man  (n.  26,  373)  ;  all  man's  power 
is  from  his  will  and  understanding  (n.  137,  228) ;  whatever  is  felt  in  the 
body  has  its  origin  in  the  will  and  understanding  (n.  373)  ;  the  will  re- 
lates to  good  and  the  understanding  to  truth  (n.  137)  ;  man  is  loved  in 
accordance  with  the  good  of  his  will  and  of  his  understanding  there- 
from (n.  474  note)  ;  the  will  of  man  is  the  very  being  (,-sse)  of  his  life, 
and  his  understanding  is  the  outgo  (e-xlstere)  (n.  61  note) ;  man  is  man 
from  his  ability  to  understand  what  is  true  and  to  will  what  is  good  (n. 
60)  ;  the  will  and  understanding  are  nded  by  the  Lord  (n.  228)  ;  in- 
flux into  the  will  and  understanding  (n.  247)  ;  true  innocence  is  of  the 
will  and  understanding  (n.  278) ;  will  and  understanding  in  relation  to 
marriage  (n.  369,  370) ;  will  and  understanding  in  man  and  woman  and 


INDEX    OF   SUBJECTS.  443 

as  husband  and  wife  (n.  367,  368)  ;  after  death  man  continues  to  be 
such  as  are  his  will  and  understanding  (n.  474  note);  the  conjunclion 
of  the  will  and  understanding  in  the  world  of  spirits  (n.  423)  ;  angels 
have  will  and  understanding  (n.  136)  ;  ever>'  angel  is  such  as  are  his 
will  and  understanding  (n.  231)  ;  all  things  in  the  interiors  of  the  an- 
gels have  relation  to  the  will  and  understanding  (n.  173) ;  the  will  and 
understanding  of  angels  are  continually  being  perfected  (n.  221).  {See 
Life,  Thought  and  Will.) 

Willing  is  loving  to  do  (n.  16) ;  the  Lord  flows  dire<flly  into  man's  willing,  but 
mediately  into  his  thinking  (n.  26). 

Wisdom. — The  part  of  the  head  that  contains  the  cerebellum  corresponds  to  wis- 
dom (n.  251)  ;  wisdom  compared  to  a  palace  (n.  270) ;  wisdom  defined 
(n.  148)  ;  wisdom  is  of  the  life  (n.  348)  ;  wisdom  is  loving  u>e  (n. 
390)  ;  how  true  wisdom  is  acquired  (n.  356)  ;  knowing,  acknowledging, 
and  perceiving  how  little  one  knows  is  the  first  step  toward  wisdom  (n. 
280)  ;  Divine  Wisdom  in  the  Word  (n.  310) ;  wisdom  is  not  dependent 
upon  what  is  stored  up  in  the  memory  (n.  464) ;  the  possibilities  of  wis- 
dom to  the  human  mind  (n.  314,  356) ;  wisdom  of  men  who  are  in  love 
to  the  Lord  (n.  467)  ;  the  degrees  of  man's  wisdom  (n.  267  note)  ; 
wisdom  of  the  Ancient  Church  (n.  322)  ;  heavenly  peace  is  possible  in 
men  who  are  in  true  wisdom  (n.  288)  ;  the  innocence  of  wisdom  (n. 
279)  ;  wisdom  indicated  by  Hebrew  letters  (n.  260) ;  sensual  men  have 
knowledge  but  not  wisdom  (n.  74  note,  267). 
Angels  called  "wisdom"  (n.  266) ;  wisdom  of  angels  (ch.  xxx.) ;  the  wis- 
dom of  angels  is  due  to  their  interiors  being  opened  (n.  267) ;  angels 
can  receive  wisdom  because  they  are  without  the  love  of  self  (n.  272)  ; 
their  wisdom  differs  (n.  275)  ;  the  source  of  their  wisdom  (n.  169)  ; 
their  wisdom  depends  upon  the  extent  to  which  they  are  in  the  form  of 
heaven  (n.  201) ;  the  degree  of  their  wisdom  (n.  208,  267) ;  wisdom  of 
angels  of  the  different  heavens  (n.  25,  26,  209,  270);  the  hunger  of 
angels  for  wisdom  (n.  274)  ;  angels  long  to  know  and  to  become  wise 
(n.  356  extradl) ;  illustration  of  angelic  wisdom  (n.  269)  ;  wisdom  in  the 
speech  of  angels  (n.  239)  ;  angels  are  continually  being  perfected  in 
wisdom  and  love  (n.  221,  271,  469) ;  the  wisdom  of  the  angels  is  not 
comparable  with  that  of  the  Lord  (n.  273) ;  an  angel  who  excels  in 
wisdom  instantly  sees  the  ciuality  of  another  from  his  face  (n.  48) ;  all 
things  seen  by  angels  in  heaven  correspond  to  their  wisd(jm  (n.  177) ; 
wisdom  in  heaven  of  those  that  have  acknowledged  the  Divine  (n. 
531) ;  wisdom  of  scientists  in  heaven  (n.  464) ;  the  comprehension  of 
heavenly  wisdom  (n.  265);  communication  of  wisdom  in  heaven  (n. 
268)  ;  wisdom  of  those  in  heaven  who  have  loved  the  Word  (n.  393)  ; 
wisdom  in  the  doctrines  of  heaven  (n.  227). 

If/se.— The  wise  in  heaven  (ch.  xxxviii.) ;  who  the  really  wi.se  are  (n.  348, 
350) ;  the  wise  and  simjile  among  the  heathen  (n.  322). 

Woman  corresponds  to  affedlion  for  good;  was  born  to  be  affecftional,  i.e.,  to 
think  from  her  will  (n.  368);  men  and  women  (n.  366,  369). 

Wood  signifies  good ;  churches  in  the  celestial  kingdom  are  built  of  wood  (n. 
223);  hou.ses  of  wood  signify  what  relates  to  good  (n.  186  note); 
those  that  have  placed  merit  in  works  appear  to  themselves  in  the  other 
life  to  be  cutting  wood  (n.  513  note). 

Word. — The  Word  serves  in  place  of  man  for  a  foundation  for  heaven  (n.  30$, 
309)  ;  it  teaches  spiritual  good  and  truth  (n.  512)  ;  conjuncflion  of 
heaven  with  man  by  means  of  the  Word  (ch.  xxxiv.)  ;  man  must  be 
taught  by  the  Word,  and  not  by  writings  from  heaven  (n.  258);  its  dic- 
tation to  the  prophets  (n.  254,  259) ;  it  «as  written  after  the  knowledge 
of  correspondences  had  been  lost  (n.  306) ;  it  has  a  spiritual  sense 
throughout  (n.  ir4,  150,  365);  the  spiritual  .sense  of  various  passages 
(n.  307) ;   the  glorification  of  the  Lord  is  everywhere  treated  of  in  the 


444  HEAVEN    AND    HELL. 

internal  sense  of  the  Word  (n.  86  extracfl)  ;  there  is  no  distin(ftion  in 
the  angelic  sense  of  the  Word  between  Jehovah  and  Lord  (n.  86  ex- 
tra(5l)  ;  the  sense  of  the  letter  may  beget  heresies  (n.  311) ;  the  church 
where  the  Word  is  is  like  the  heart  and  lungs  of  a  man  (n.  308) ;  mere 
knowledge  of  the  Word  and  dodlrines  does  not  bring  anyone  into 
heaven  (n.  518) ;  truth  learned  from  the  Word  is  removed  from  those 
without  faith  (n.  482) ;  Divine  wisdom  in  the  Word  (n.  310) ;  it  con- 
tains all  laws  of  Divine  order  (n.  202) ;  opinions  drawn  from  the  Word 
about  rich  and  poor  in  heaven  (n.  357)  ;  Swedenborg  read  the  Word  to 
spirits  (n.  322) ;  angels  say  that  the  Word  teaches  that  angels  are  men 
(n.  183]  ;  good  spirits  are  taught  from  dodlrines  drawn  from  the  Word 
(n.  516)  ;  the  Word  in  heaven  (n.  261,  393,  526). 
Angelic  words  express  far  more  than  human  words  (n.  239,  269).  [See 
Correspondence.) 

Works. — Love  in  acfl  is  works  (n.  48) ;  works  apart  from  love  are  of  death,  not 
of  life  (n.  474)  ;  their  real  charadler  is  determined  by  the  will  and 
thought  behind  them  (n.  472);  works  and  deeds  go  forth  from  the  love 
and  faith  (n.  474) ;  judgment  is  according  to  works  (n.  470,  471) ; 
works  have  their  being,  outgo,  and  quality  from  the  interiors  (n.  358 
note);  works  are  the  exteriors  or  outmosts  (n.  475);  all  works  and 
deeds  pertain  to  moral  and  civil  life  (n.  484) ;  good  works  compared  to 
fruit  (n.  III). 

World. — Love  of  the  world  (n.  354,  565) ;  correspondence  of  the  world's  fieri- 
ness  (n.  122) ;.  force  in  the  natural  world  (n.  589)  ;  ignorance  and 
false  beliefs  in  the  world  about  heaven  and  hell  (n.  311,  312,  357); 
about  the  truly  intelligent  (n.  346) ;  about  heavenly  joy  (n.  412) ;  the 
world  is  conjoined  to  heaven  in  man  (n.  252)  ;  conjuncflion  of  heaven 
with  the  world  by  means  of  correspondences  (n,  112);  life  of  the 
world  (n.  318) ;  heat  and  light  in  the  world  (n.  136) ;  the  sun  produces 
times  and  seasons  in  the  world  (n.  164) ;  all  things  of  the  natural  world 
are  material,  and  devoid  of  life  (n.  432) ;  Divine  influx  into  the  world 
apart  from  man  (n.  112) ;  so  far  as  a  man  is  in  good  the  world  in  him 
is  subordinated  to  heaven  and  made  to  serve  heaven  (n.  57)  ;  man  is 
formed  for  heaven  only  by  means  of  the  world  (n.  360). 
Spiritual  world  flows  into  the  natural  world  as  cause  into  effecft  (n.  567)  ; 
conjuncflion  of  natural  and  spiritual  worlds  in  man  (n.  112,  247) ;  natural 
world  subsists  from  the  spiritual  world  and  both  from  the  Divine  (n. 
106 ) ;  there  can  be  no  flowing  in  from  the  natural  into  the  spiritual 
world  (n.  319)  ;  everything  in  the  natural  world  springs  from  and  cor- 
responds to  something  in  the  spiritual  world  (n.  89 ) ;  from  the  things 
of  the  natural  world  the  things  of  the  spiritual  world  may  be  seen  as  in 
a  mirror  (n.  56) ;  the  spiritual  world  appears  like  the  natural  world 
(n.  582);  the  Lord  is  in  His  Divine  order  in  both  worlds  (n.  57); 
man  is  in  both  worlds  (n.  304) ;  spiritual  world  is  not  understood  with- 
out a  knowledge  of  coiTespondences  (n.  88) ;  in  the  spiritual  world 
distances  are  matters  of  difference  (n.  42) ;  quarters  are  not  fixed  in 
the  spiritual  world  (n.  123)  ;  in  the  spiritual  world  there  is  a  complete 
sharing  of  affedlions  (n.  552) ;  man's  condition  on  entering  the  spiritual 
worid  (n.  330). 
"World  of  spirits  (n.  292")  ;  what  the  world  of  spirits  is  (ch.  xliv.) ;  its  use 
(n.  420) ;  its  numbers  (n.  426)  ;  its  appearance  and  exits  (n.  429, 
479)  ;  its  situation  (n.  423,  583)  ;  the  world  of  spirits  and  those  in  it 
are  kept  in  equilibrium  between  heaven  and  hell  (n.  540,  590) ;  men 
are  kept  in  equilibrium  by  means  of  spirits  in  the  world  of  spirits  (n. 
540)  ;  the  world  of  spirits  serves  to  conjoin  man  with  heaven  and  hell 
fn.  600)  ;  the  memory  is  retained  and  laid  bare  in  the  world  of  spirits 
(n.  462[i5])  ;  the  conjundtion  of  the  understanding  and  will  in  the  worl(j 
of  spirits  (n.  423)  ;    the  conjuncflion  of  good  and  truth  and  evil  an^j 


INDEX    OF   .SUIUi:CTS.  445 

falsity  in  man  takes  place  in  the  world  of  spirits  (n.  422)  ;  condition  of 
the  spirit  at  entrance  into  the  world  of  spirits  (n.  457,  494)  ;  treatment 
in  the  world  of  spirits  (n.  427) ;  protecfiion  in  the  world  of  spirits  (n. 
391)  ;  reception  of  spirits  into  the  world  of  spirits  (n.  548)  ;  spirits  are 
explored  there  (n.  496)  ;  their  surprise  at  entrance  (n.  495) ;  every  one 
there  must  be  an  image  of  his  own  aftecflion  or  love  (n.  498) ;  all  in 
the  world  of  spirits  have  communication  with  heaven  or  hell  (n.  294)  ; 
man  in  the  world  of  spirits  is  in  eciuilibrium  (n.  590)  ;  time  that  spirits 
stay  in  the  world  of  spirits  (n.  426)  ;  their  exit  from  the  world  of  spir- 
its (n.  429).     {See  State.) 

Worms,  their  instincts  (n.  108). 

Worship  in  heaven  (ch.  xxv.,  n.  221,  222,  506) ;  variety  in  worship  in  the  ditifer- 
ent  heavenly  societies  (n.  56)  ;  worship  in  ancient  times  (n.  306)  ;  the 
most  ancient  people  worshipped  the  Divine  Human  (n.  86  extra(ft)  ; 
worship  of  the  Divine  in  other  earths  (n.  321) ;  worship  the  basis  of 
all  relij^on  (n.  319)  ;  worship  must  be  from  freedom  (n.  603  extracfl)  ; 
worship  of  sun  and  moon  (n.  122) ;  correspondence  in  worship  (n.  iii). 

Wrath. — Why  wrath  is  attributed  to  the  Lord  (n.  545). 

Writing  in  heaven  (ch.  xxix.) ;  it  varies  in  the  different  heavens  (n.  261) ;  writ- 
ten forms  in  heaven  (n.  260) ;  writing  in  numbers  (n.  263) ;  erroneous 
views  of  writing  in  heaven  (n.  264). 


Yoke. — The  Lord's  yoke  and  burden  (n.  359). 

Youth  corresponds  to  understanding  of  truth  (n.  368) ;    fate  of  those  that  plunge 

into  evils  in  youth  (n.  533) ;  spirits  associated  with  man  in  youth  (n. 

295) ;  renewed  youth  in  heaven  (n.  414). 


Index  of  Scripture  Passages. 


Note. — In  this  Index, 

Full-faced  figures I.  3.    designate  verses  fully  quoted  : 

preceded  hy  f>ohtts,  . . .     »!,       show  that  the  beginning  of  verse  is  not  cited  ; 

7u!ik  points  above X.      that  part  of  the  middle  has  been  left  out ; 

followed  by  points, l^,    that  the  end  of  the" verse  is  not  given  : 

The  omission  of  one  word  is  indicated  by  one  dot ;  of  two  or  three  words,  by  two 
dots  ;  of  four  or  more  words,  hy  three  dots  : 

Italic  figures, I'  3'     designate  verses  given  in  substance  : 

Small  figures  in  parenthesis...     (i,  3,)   indicate  verses  merely  referred  to. 


Genesis. 

i.  (3, 4.) - 137 

ii.  24, 372 

(25,) 341 

iii.  (7, 10,  II,) 341 

Exodus. 
xxix.  (18,  25, 41,) 287 

Levii'icus. 

i-  (9. 13.  i7>) 287 

ii.  (2,9,) 287 

vi.  (15,  21,) 287 

xxiii.  (i,  2, 13, 18,) - 287 

Numbers. 

vi.  26, 287 

XV.   (3,  7,  13,) 287 

xxiv.  (3,) 76 

xxviii.  (6,8, 13,) - 287 

xxix.  (2,  6,  8, 13, 36,) 287 

Deuteronomy. 

iv.  (19,) 122 

xvii.  (3-5,) 122 

Judges. 

xvii.  {Chap,  cited,) 324 

xviii.  {Chap,  cited,) 324 

/  Samuel. 

ix.  (9.) 76 


2  Samuel. 

xxiv.   (15,)  16...,  17.", 229 

2  Kings. 

vi.  17, 76 

Psalms. 

xxxi.  8, 197 

xxxvi.  5...,  6~., 216 

xxxvii.  (37,) 287 

xliii.  .3..., 129 

xlv.  (12,) 365 

ciii.  20..., 229 

civ.  2..., 129 

cxviii.  5, - 197 

Isaiah. 

viii.  (8,) 197 

ix.  6,  7..., 287 

..7.., 216 

...17..,,  18,  ...X9, 570 

X.  (12-14,) 365 

xiii.  ...10,  119 

xiv.  (30,) 365 

xix.  23-25, 307 

xxix.  (19,)    365 

XXX.  (6,  7,) 365 

26..., 119 

xxxii.  17...,  i8.~, 287 

5,  216 

...7,  8..., 287 

xxxiv.  .-9,  io~., 570 

xli.  (17, 18,) 365 

xlii.  6..., 129 


INDEX    OF   SCRIPTURK    PASSAGES. 


447 


xlv.  (3,) 365 

xlix.  .~6, _ 129 

Hi.  .1^, 180 

(7.) --- 587 

liv.  (10,) 287 

-13-, - 25 

Iviii.  ~2, - _ 216 

lix.  (8.) 287 


Jeremiah. 


IX. 

xvi. 
xvii. 
xxiii, 

XXV. 

xxix. 
xxxi. 
xxxii. 
xlviii. 
1. 
li. 

Ezekiel. 


(1. 2.). 

(5,) 

(3.) 

.~5.    - 

(37,)    . 


122 

216 

287 

- 365 

216 

471 

_ 287 

287 

-3S-,  34~, 25,  271 

...19, - - 471 

(7.) 

(36,37,)-— 

(13,)   


365 
365 
365 


ii.  9,  io~., 258 

viii.  (15, 16,18,) 122 

xvi.  -.10,  ».I3..., 180 

xxvi.  (7, 12,) 365 

xxvii.  (Chap,  cited,) 365 

xxxii.  7,  8—, 119 

xl. -xlviii.  (Chaps,  cited,) 171,  197 


Daniel. 

V.    (2-4,)- 


vii.-xii.  (Chaps,  cited,) 171 

xii.  3, 346 

3, 518 


Hosea. 


ii.  X9~., _ 216 

>v.  ...9, - 471 

xii.  (9,) - 365 


Joel. 


ii.  (2,).>io,  31-., - 119 

30,(31,) 570 

iii.  15. 119 


Habakkuk. 
i.  (6,). 


Zephaniah. 

iii.  (12, 13,) 

Haggai. 

Ji-  (9,) 


-365 


Malachi. 

Iv.   I., 


197 


365 


-287 


Zechariah. 

'•  -*-. 471 

viii.  (12,) 287 

ix.  (3, 4.) 365 


-570 


Matthew. 


570 
.129 

357 
260 


111.  -.10, 

iv.   16, 

V.  3,  - 

18-, 

37~», 270  note 

37, 214  note,  271 

vi.  (23-35,) 281 

33, 64 

vii.  13,  14, 534 

21-23, 471 


24~,  *6~, 471 

X.  -16, 278 

xi-  (5,) 365 

~«5.  (*6.) - 353 

^7,  5 

•••*9,  30, 359 

«*>»       533 

Xll.   (8,) 287 

36, 507 

XlII.   (6,) 122 

"*-» ~ 349 


448 


HEAVEN    AND    HELL. 


~I3.  (14. 15.) 353 

41,  4*-.,  (50,) 570 

43-, 348 

xvi.  27. 471 

xvii.  -«-., "9.  129,  180 

xviii.  -*,  .~9, 570 

xix.  -.4,  5,  6,  -.11, 372 

-24,    •    - 365 

XX.  ...26,  27,28..^ 218 

xxii.  i'k,  12...,  ij, 180 

(11  and/ol.,) 48 

...37-.  38-40, 19 

xxiii.  ...27,  - 505 

xxiv.  17,  x8, 208 

29..., — 119 

29-31. I 

{Chap,  cited,) I  note 

XXV.  29..., 349 

(30,) 575 

(32,46.) 471 

~-4i, 570 

{Chap,  cited,) I  note 

xxvii.   (53,) 312  note 

xxviii.  J, - 180 

iS, 5 

Mark. 

ii.  (27,  28,) 287 

ix.  J, - 180 

3. - 129 

4J-49. — - 570 

X.  6-9, 372 

...14,  15, 281 

xvi.  (5.) 180 

Luke. 

iii.  ...9. 570 

vi.  (5,) 287 

...21,  (22,) 357 

(20,21,) _ 365 

-38-, 349 

ix.  29, 180 

X.  5,  6..., 287 

xii.  2,  3, 462M,  507 

xiii.  26,  i7, 471 

29,  30, 324 

xiv.  16-24., 365 

(21,) 365 

(33.) 365 

xvi.  (19,  31.) 365 

24y 570 

29-31, 456 


xvn.  ...20,  21, 2,-^ 

31,  32, 208 

xviii.  .~i6,  17, 281 

XX.  ...17,  18..., 534 

(35,36,) 382[*] 

xxii.  ~.26, 218 

xxiv.  (4,) - 180 

(36-38,)  39, 316 

John. 

i.  I,  3,  4,  10...,  14..., 137 

9-, 129 

18, 84 

ii.  (19,  21,) 187 

iii.  ...19..., 129 

36.", 5 

V.  37, 84 

vi.  (45, 46,) 25 

56, 147 

viii.  ...12, 129 

(56.) 84 

ix.  5, 129 

X.  30,38, 2 

xi.  ^.25,  26..., 5 

xii.  ..35...,  36...,  46,  129 

40, 456 

xiv.  2..., ;. 51 

."6-, 5 

9-1 1, 2 

21,  ...23, 16 

27..., 287 

XV.  4..., 147 

4,  5, II 

4,  -5,  •••9.  10..., 81 

10..., 16 

xvi.  13-15, 2 

15,    5 

33-, 287 

xvii.  2, 5 

XX.  (12,) 180 

...19,  ...21...,  ...26, 287 

(25,27,29,) 461 

Apocalypse. 

i.-xxii.  {Chaps,  cited,) 171 

ii.  ...23, 471 

iii.  ...4,  5..., 180 

(17,18,) 365 

iv.  4, 180 

V.  I, 258 

vi.  ...12, 13..., "9 

ix.  2, 570 


INDEX    OF   SCRIPTURE    PASSAGES. 


449 


...17,  18..., 570 

xiv.  (4,)  368 

-.9...,  10-, 570 

-13. 471 

xvi.  (8,) 122 

8>  9~, 570 

...15...,  - 180 

xviii.  ...2...,  i8.~, 570 

xix.  -^, 570 

//, — 180 


•••«o, 570 

XX.  ix,  13, 471 

(14. 15.) 570 

xxi.  (C/iap.  cited,) 187 

I...,  2...,  i6-i9>.,  ai, 307 

(8,) 570 

16. 197 

17, 73 

24-, 129 

xxii.  IX, 471 


Theoloiiical  Works  s  Emanuel  Swedenborg, 


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Direilions  for  the  guidance  of  persons  desirous  of  making  provision 
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It  Is  impracticable  to  give  directions  which  will  be  In  conformity  with  the  varying  statutes  of  aU 
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"  I  give  and  bequeath  to  the  American  Swedenborg  Printing  and  Publishing 
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IJltrt  dticriit  tht  tulti,  htndt,  site*  or  tlhtr  prcptrty  inttndtd  to  tt  gtt€n.  ntl  €fntittim  »/  l*fd  «r 

hcusts,) 

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L»€»Ud  in  tkt  Stat€  0/  Nrw  York,  whose  laws  permit  a  devise  to  be  mad*  directly  to  ikit 
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thai  landtituated  in  such  State  may  be  devised  to  charitable  or  benevolent  c^rperm- 
tiont  located  in  another  State  than  the  State  in  which  the  laid  it  situated. 

"  I  give  and  devise  to  the  American  Swedenborg  Printing  and  Publishing  Society, 
located  in  the  City  of  New  York,  and  to  its  successors  and  assigns  for  ever,  all  thttt 
certain 

JIhri  dttcriit  the  rtal  iilatt  inttndtd  to  bt  gvutn ,  foUoTuing ,  i/ptssitU  tht  dtscriplian  given  in  the  HUt 
dttd,  in  order  to  avoid  unctrtatnly. ) 

Form  IV.— DEVISE  OF  REAL  ESTAf  E 

V»cuttd  not  •unthin  the  State  0/ New  York,  but  in  any  other  State  whose  laws  do  ne*  for- 
mit  a  devise  0/  land  to  be  made  direSlly  to  a  corporation  for  tkaritahle  uses  orgesnimtd 
or  situated  outside  of  such  State. 

"  I  give  and  devise  to 

iHere  instrl  names  »/ trustees) 

all  that  certain  piece  or  parcel  of  land  and  premises  with  the  apptirtenances,  boundad 
and  described  as  follows : 

<i?«r«  ittsert  fiu  description,  which,  i/praJluablt,  should/ollom  that  fivtn  in  tht  titU  dttd,  in  order  «• 

avoid  uncertainty  .) 

IN  Trust,  however,  for  the  folloveing  uses  and  piuposes: — The  said  trustees  are 
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the  u-je  of  said  Society  in  printing,  publishing,  and  circulating  the  works  and  writings 
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•aid  SocKty." 


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